:r./^/o5. 


Stom  f  ^e  fcifirati^  of 

gptofeBBor  Wiffidm  ^enrg  (Bteen 

(jSequeat^eb  fig  ^im  to 
t^e  feifitat)^  of 

(Princeton  C^eofogicaf  ^emincttg 


fBX  9429  .S3  1862 
jSchaff,  Philip,  1819-1893 
A  catechism  for  Sunday 
Schools^;  and  families 


UBRARY  OP  PRINCETON 

JAN  2  7  2005 

1 

THEOLOGICAl.  SEMINARY 

Digitized  by  tine  Internet  Arciiive 

in  2009  witii  funding  from 

Princeton  Tlieological  Seminary  Library 


littp://www.arcliive.org/details/catecliismforsundOOsclia 


CATECHISM 


FOR 


SUNDAY  SCHOOLS  AND  FAMILIES. 

|n  J^iftg  ifeo  ITcssoits. 

^VITH    PROOF-TEXTS    J^2^1D    T^OTES. 


v 

By  PHILIP  SCHAFF,  D.D. 


From  Home  to  the  School )  from  the  School  to  the  Church ; 
from  the  Church  to  Heaven, 


PHILADELPHIA: 
LINDSAY  &  BLAKISTON. 

CHAMBERSBURG,  PA. :  M.  KIEFFER  &  CO. 
1862. 


Entered,  according  to  Act  of  Congress,  in  the  year  1862,  by 

PHILIP  SCIIAFF, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the 

Eastern  District  of  Pennsylvania. 


ELECTROTYPED  BY  L.  JOHNSON  &  CO. 
PHILADELPHIA. 


LIBRARY  OF  PRINCETON 


JAN  2  7  2005 


THEOLOGICAL  SEMINARY 


PREFACE. 


The  preparation  of  this  Catechism  was  to  the  author  a  labor  of  love 
aiA  a  spiritual  recreation.  Every  Christian  feels  the  need  of  going 
back,  from  time  to  time,  to  the  simplest  elements  of  religion,  and  be- 
coming a  child  again  among  children.  "  Out  of  the  mouth  of  babes 
and  sucklings  hast  thou  ordained  strength."  "  Except  ye  be  converted, 
and  become  as  little  children,  ye  shall  not  enter  into  the  kingdom  of 
heaven."  The  best  part  of  our  knowledge  of  divine  things  is  contained 
in  those  familiar  verses  of  the  Bible  and  the  hymn-book  which  we 
learned  at  home  and  in  school ;  and,  when  we  come  to  die,  we  willingly 
exchange  the  most  learned  systems  of  theulogy  for  the  Lord's  Prayer 
and  the  Creed,  which  recall  to  our  heart  the  sacred  memories  and  tra- 
ditions of  childhood. 

A  Catechism  on  the  Christian  religion  should  present  the  articles  of 
fiiith  fresh  from  the  fountain  of  the  word  of  God  to  the  mind  and  heart 
of  the  pupil,  for  his  instruction  and  comfort  in  life  and  in  death.  It 
should  give  no  undue  proportion  to  any  particular  doctrine,  but  should 
move  in  the  central  current  of  Christian  truth.  The  more  important  de- 
nominational differences  may  be  stated  for  historical  information,  but 
in  a  kind  and  charitable  spirit,  and  with  a  view  to  promote  rather  than 
to  diminish  unity  and  harmony  among  the  various  branches  of  Christ's 
kingdom.  There  is  room,  however,  for  a  variety  of  Catechisms,  corre- 
sponding to  the  different  degrees  of  Christian  nurture,  which  com- 
mences at  home  under  the  eye  of  the  mother,  is  carried  forward  in 
the  school  under  the  instruction  of  the  teacher,  and  is  completed  in 
the  catechetical  class  under  the  care  of  the  pastor. 

"We  have  endeavored  in  the  present  work  to  combine  the  advantages 
of  a  historical  with  those  of  a  merely  doctrinal  Catechism,  and  clear- 
ness and  simplicity  of  style  with  fulness  of  matter.  Whether,  and  to 
what  extent,  we  have  succeeded,  and  Avhat  position  this  Catechism  may 
assume  in  the  Sunday-school  literatui-e  of  our  age  and  country,  can 
only  be  determined  by  actual  use.  In  commencing  with  the  expo- 
sition of  the  Lord's  Prayer,  we  deviated  from  catechetical  usage, 
but  conformed  to  the  natural  educational  order ;  for  children  are  gene- 

iii 


IV  PREFACE. 

rally  first  taught  the  Lord's  Prayer,  or  how  to  pray,  then  the  Apostles' 
Creed,  or  what  to  believe,  and  last,  the  Ten  Commandments,  or  how  to 
act.  The  division  into  fifty-two  lessons  was  not  made  with  reference  to 
the  number  of  Sundays  in  the  year  (as  in  the  modern  editions  of  the 
Heidelberg  Catechism),  but  naturally  grew  out  of  the  internal  order 
and  arrangement  of  the  material,  and  was  gladly  accepted  as  an  appro- 
priate, and  perhaps  useful,  coincidence. 

To  satisfy  diff'erent  wants  and  tastes,  we  thought  proper  to  issue  two 
editions, — a  small  one,  which  contains  only  the  questions  and  answers, 
and  a  large  one,  with  proof-texts  and  notes  for  teachers  and  more  ad- 
vanced scholars.  The  latter  has  imperceptibly  grown  almost  to  the 
extent  and  character  of  a  popular  outline  of  theology.  Those  Scrip- 
ture passages  which  should  be  committed  to  memory,  are  marked  by 
a  (*).  Occasional  explanations  are  carefully  distinguished  from  the 
text  by  brackets. 

Although  independent  in  method,  order,  and  design,  this  book  will  be 
found  to  agree  in  every  essential  doctrine  with  the  Heidelberg  Cate- 
chism, which  was  first  published  three  hundred  years  ago,  in  January, 
1563.  For  spirituality,  depth,  unction,  freshness,  and  wise  moderation, 
this  venerable  symbol  of  the  Reformed  Church  has  no  superior  in  the 
catechetical  literature  of  Christendom.  Born  of  genuine  evangelical 
inspiration  in  the  pentecostal  days  of  Protestantism,  it  has  stood  the 
test  of  three  centuries,  gathering  strength  and  honor  with  advancing 
age,  and  bids  fair  long  to  continue  its  mission  of  peace,  both  as  a  guide 
of  catechetical  instruction  and  as  a  standard  of  public  doctrine.  It 
gives  us  pleasure  to  make  this  statement,  from  a  somewhat  careful 
comparison  of  ancient  and  modern  Catechisms  of  different  denomi- 
nations, in  view  of  the  approaching  tri-centenary  celebration  of  the 
formation  of  the  Heidelberg  Catechism,  for  which  preparations  are 
now  making  in  the  German  and  Dutch  Reformed  Churches  of  Europe 
and  America. 

We  now  commit  this  new  Catechism  to  the  hands  of  pastors  and 
tenr-hers,  unto  whom  the  chief  Shepherd  has  intrusted  the  feeding  of 
Ilis  lambs. 

P.S. 
Theol.  Seminary,  Merceesburg,  Pa. 
May  10, 1862. 


TABLE  OF  LESSONS. 


THE   LORD'S   PRAYER.— THE    CREED.— THE   TEN 
COMMANDMENTS.  Pages  5-8. 

INTRODUCTORY    LESSONS.  ^^^^ 

L— The  True  End  of  Man 9 

IL— The  Way  of  Salvation 11 

III.— The  Holy  Scriptures 12 

IV.— The  Old  and  the  New  Testament 1*6 

v.— The  Old  Testament 19 

VI.— The  New  Testament 20 


PART   FIRST. 

•   THE   lord's    PRAYER. 

VII.— Of  Prayer 23 

VIII.— The  Lord's  Prayer 28 

IX.— The  Address 29 

X.— The  First  Three  Petitions 31 

XL— The  Last  Three  Petitions 35 


PART   SECOND. 

THE  apostles'  CREED,  OR,  THE  CHRISTIAN  FAITH. 

XII.— Of  the  Christian  Faith 40 

XIIL— The  Apostles'  Creed 43 

XIV.— The  Existence  and  Attributes  of  God 45 

XV.— The  Unity  and  Trinity  of  God 47 

1*  V 


VI  TABLE    OF    LESSONS. 

PAGE 

XVI.— The  Creation  of  the  World 49 

XVII. — Preservation  and  Providence 51 

XA'lil.— The  State  of  Innocence 63 

XIX.— The  Fall 56 

XX.— Of  Sin 60 

XXL— The  Punishment  of  Sin 63 

XXII. — Preparation  for  the  Coming  of  Christ 66 

XXIIL— Jesus  Christ.— His  Names 70 

XXIV.— The  Person  of  Christ 72 

XXV.— The  Two  States  of  Christ 76 

XXVL— The  Birth  and  Childhood  of  Christ 77 

XXVIL— The  Public  Life  and  Ministry  of  Christ 79 

XXVIIL— The  Passion  and  Death  of  Christ 83 

XXIX. — The  Burial,  and  Descent  into  Hades 86 

XXX. — The  Resurrection,  and  Ascension  of  Christ..     88 
XXXL— The  Sitting  at  the  Right  Hand  of  God,  and 

Return  to  Judgment 90 

XXXIL— The  Threefold  Office  and  Work  of  Christ....     93 

XXXIIL— The  Holy  Spirit 95 

XXXIV. — The  Christian  Church,  and  the  Communion 

of  Saints 99 

XXXV.— The  Means  of  Grace 104 

XXXVL— Holy  Baptism 108 

XXXVIL— The  Lord's  Supper 112 

XXXVIIL— The  Order  of  Salvation.— Regeneration 116 

XXXIX. — Justification  and  Sanctification 122 

XL. — The  Resurrection  of  the  Body,  and  the  Life 

Everlasting 126 


PART   THIRD. 

THE   TEN   COMMANDMENTS,  OR,  THE    CHRISTIAN 
LIFE. 

XLL— The  Ten  Commandments 131 

XLII. — The  First  Commandment 134 

XLIII. — The  Second  Commandment 137 


TABLE   OF   LESSONS.  Vll 

PAGE 

XLIV.— The  Third  Commandment 141 

XLV.— The  Fourth  Commandment 143 

XLVL— The  Fifth  Commandment 147 

XLVIL— The  Sixth  Commandment 150 

XLVIIL— The  Seventh  Commandment 154 

XLIX.— The  Eighth  Commandment 157 

L. — The  Ninth  Commandment 159 

LL— The  Tenth  Commandment 162 

LII. — Concluding  Questions 166 


The  Lord's  Prayer. 

(S^ur  jFatfjec  lMt)o  art  m  Jcabcn : 
J^allolDeti  fie  ^fjg  name.  CJg  feingtiom 
come.  ilTfjg  toill  fie  tione  on  eartij,  as  it  iis 
in  i)caben.  0ibe  us  tijis  tjap  our  tiailg 
fireati.  EntJ  forgibe  us  our  ticfits,  as  lue 
forgibe  our  tiefitors.  ^nti  leati  us  not  into 
temptation,  fiut  tieliber  us  from  ebiL 

dFor  Cf)ine  is  tfje  kingtiom,  anti  tje  poller, 
anti  tije  glorg,  foreber.    Emen. 


The  Creed. 

5  fieliebe  in  igoti  tfje  dFati^er  ElmigStg, 
iBafeer  of  i^eaben  anti  eartfj. 

Hnti  in  3Jesus  (Christ  fjis  onlj)  fiegotten 
Son  our  ILorD;  bijo  toas  conceibet  fig  tf)e 
Jt^olj)  (!3Sost,  fiorn  of  tije  Tv'irgin  iBarp; 
suffcreti  untier  i^ontius  dilate,  bas  erucifieli, 
tjeati,  anti  fiurieti;  Jfte  tiescentieti  into  i^aties; 
tfie  tf)irti  tiag  ?^e  rose  from  tf)e  tieati;  ?t)e 
ascentjeti  into  fieaben ;  anti  ^itttti)  at  tf)e  rigf)t 
fiantj  of  0ot)(  tje  dFatf)er  aimigf)tp;  from 


6        THE   CREED — THE    TEN    COMMANDMENTS. 

thence  Ji^  sfjall  come  to  jutjge  tje  quicfe  antJ 
tje  tieati. 

I  telicbe  in  tje  Jl^olj)  (^ijost;  tje  Jolg 
catholic  <ir|)urcf),  ti^c  communion  of  saints; 
tfje  forgibeness  of  ^im;  tije  resurrection  of 
tje  totig,  antj  tije  life  eberlasting.    Emen. 


The  Ten  Oommandments. 

i^otJ  spaifee  all  tfjese  luortis,  sailing: 

$  am  tlje  ?Lorli  tlji)  Oloti,  tojicj  Jabe  trougfjt 

tjee  out  of  tfje  lantj  of  iSgypt,  out  of  tlje 

j^ouse  of  bontiage. 
5.  Cf)ou  sijalt  l^abe  no  ot{)cr  gotis  before 

M.  CJou  si)alt  not  mal^e  unto  tfjee  ang 
graben  image,  or  an?)  likeness  of  ang  tfjmg 
tijat  is  in  fjeaben  al)obe,  or  tijat  is  in  tlje 
eartij  teneatlj,  or  tljat  is  in  tlje  bjater  untier 
tf)e  eartlj:  ti)ou  sjalt  not  l)ob)  tJob)n  tijpself 
to  tijem,  nor  serbe  tljem, 

jFor  I  tf)e  Uorti  tljj)  0otJ  am  a  jealous 
0ol(,  bisitmg  tlje  iniquitj)  of  tfje  fatijers  upon 
ti)e  cijiltiren  unto  tiie  t|)irt(  antJ  fourti)  gene- 
ration of  ti^em  tl)at  f)ate  iHe ;  anti  sfjetoing 
merc|)  unto  tljousantis  of  ti^em  tijat  lobe  iHe, 
anti  feeep  i^Tj)  commantiments. 


THE    TEN    COMMANDMENTS.  7 

3rH,  Cfjou  gf)alt  not  tafee  tje  name  of  tfte 
ILoiti  tf)g  0oti  m  bain. 

dFor  tt)e  iloitj  b3iU  not  JoltJ  f)im  guiltleiss 
tf)at  taketj  ?i^is  name  in  bain. 

$17.  i^ememter  tfje  sabtatij  tiag,  to  keep 
It  j)oli).  Six  tiaj)i5  sijalt  tijou  lator,  anti  "do 
all  tfjB  b)ork:  tut  ti)e  sebentf)  tiag  10  tt)e 
0at)t)atfj  of  tlje  ilorti  tijg  O^oti :  in  it  tfjou 
sfjaU  not  lio  anj)  bjorfe,  tfjou,  nor  tfjg  son, 
nor  tte  baugf)ter,  ttl?  man^gerbant,  nor  tJe 
maiti=0erbant,  nor  tf)i)  eattle,  nor  tijg  stranger 
tf)at  is  bjitfjin  tf)g  gates. 

dFor  in  six  t<ai)S  tije  Uorli  matie  i)eaben  anti 
earti),  tfje  sea,  anti  all  tf)at  in  tf)em  is,  antj 
restetJ  tlje  sebentf)  tiap:  bjljerefore  tlje  ilorti 
tlesseti  tfje  sal)l)atf)  tiaj),  an^  Ijallob^eti  it. 

U.  Jgonor  t{)j)  father  antr  tljp  mother :  tjat 
t\\^  tiays  map  te  long  upon  ti)e  lantr  b3i)icf) 
ti)e  Horti  tfji)  <&ot)  gibetft  tf)ee. 

1"^$.  Ci)ou  sijalt  nof  kill. 

V&.  CJou  sf)alt  not  commit  atjulterp. 

F1:H.  €f)ou  sf)alt  not  steal. 

IX,  €|)ou  sf)alt  not  tear  false  bDitness 
against  tiji)  neigf)tor. 

.t.  Ct)ou  sljalt  not  eobet  tf)p  neigpor's 
jouse,  tijou  si&alt  not  eobet  tl)t)  neighbor's 


8  THE   TEN    COMMANDMENTS. 

MUf  nor  i)is  man^serbant,  nor  Ijts  maitj= 
serbant,  nor  Jis  ox,  nor  fiisi  ass,  nor  ang 
tijing  t^at  is  tjg  neigpor^s. 


CJou  gjalt  lobe  tje  Hortf  tfig  (!lotJ  toitt)  all 
tljg  ijeart,  antj  bitfj  all  tiji?  soul,  anti  bjitf)  all 
tljB  mintj.  Cljis  is  tlje  ftrst  anti  great  com^ 
mantiment, 

^nH  tlje  seconti  is  lilte  unto  it :  Cljou  sjalt 
lobe  tl)B  neigj)l)or  as  tijgsell 

(Bn  tSese  ttoo  commantiments  fiang  all  ti)e 
lato  anlr  t^e  propljets. 


A 

CHRISTIAN  CATECHISM. 


I.  The  True  End  of  Man. 

1.  Who  made  you  f 

Almighty  God,  our  heavenly  Father. 

*  Gen.  1,  27.  God  created  man  in  his  own  image,  in  tho 
image  of  God  created  he  him. 

Ps.  100,  3.  It  is  he  [God]  that  hath  made  us,  and  not  we 
ourselves;  we  are  his  people,  and  the  sheep  of  his  pasture. 

Job  33,  4.  The  Spirit  of  God  hath  made  me,  and  the  breath 
of  the  Almighty  hath  given  me  life. 

Mai.  2,  10.  Have  we  not  all  one  Father?  Hath  not  one 
God  created  us  ? 

Ps.33,6;  119,73;  Job  10, 8 ;  Neh.9,6,-  John  1,  3  ,;  Col.  1,16. 

2.  Who  redeemed  you  ? 
Our  Lord  Jesus  Christ. 

*  1  Pet.  1,  18.  19.  Ye  were  not  redeemed  with  corruptible 
things,  as  silver  and  gold.  .  .  .  but  with  the  precious  blood  of 
Christ. 

1  Cor.  6,  20.  Ye  are  bought  with  a  price :  therefore  glorify 
God  in  your  body  and  in  your  spirit,  which  are  God's. 

1  Tim.  2,  6 ;  Tit.  2,  14 ;  Acts  20,  28 ;  Heb.  9,  14 ;  1  John 
1,  7;  Rev.  1,  5. 

3.  Who  sanctijies  you? 
The  Holy  Spirit. 

*  1  Cor.  6,  11.  Ye  are  washed,  ye  are  sanctified,  ye  are 
justified  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of 
our  God. 

1  Pet.  1,  2.     Elect  according  to  the  foreknowledge  of  God 
2  9 


10  THE    TRUE    END    OF    MAN. 

the  Father,  through  sanctification  of  the  Si:)irit,  unto  obedience 
and  sprinkling  of  the  blood  of  Jesus  Christ. 
Heb.  10,22;  2  Thess.  2,  13. 

4.  For  ichat  end  were  you  created  ? 

For   the    glory   of    God    and    for     eternal 
blessedness. 

«  Rom.  11,  36.  Of  him  [God],  and  through  him,  and  to  him 
are  all  things  :  to  whom  be  glory  forever.    Amen. 

Rom.  14,  S.  Whether  we  live,  we  live  unto  the  Lord:  and 
whether  we  die,  we  die  unto  the  Lord:  whether  we  live,  ther^ 
fore,  or  die,  we  are  the  Lord's. 

Ps.  145,  10.  All  thy  works  shall  praise  thee,  0  Lord;  and 
thy  saints  shall  bless  thee. 

Prov.  16,  4.  The  Lord  hath  made  all  things  for  himself: 
3'ea,  even  the  wicked  for  the  day  of  evil. 

1  Cor.  10,  31.  Whether  therefore  ya  eat  or  drink,  or  what- 
soever ye  do,  do  all  to  the  glory  of  God. 

John  1 7,  24.  Father,  I  will  that  they  also  whom  thou  hast 
given  me,  be  with  me  where  I  am ;  that  they  may  behold  my 
glory  which  thou  hast  given  me. 

5.  What,  then,  should  he  your  chief  concern  in  this 
life? 

To  do  the  will  of  God,  and  to  save  my  soul. 

*  Matt.  16,  26.  What  is  a  man  profited,  if  he  shall  gain  the 
whole  world,  and  lose  his  own  soul?  or  what  shall  a  man  give 
in  exchange  for  his  soul  ? 

*  Matt.  6,  33.  Seek  ye  first  the  kingdom  of  God,  and  his 
righteousness ;  and  all  these  things  shall  be  added  unto  you. 

Phil.  2,  12.  13.  Work  out  your  own  salvation  with  fear  and 
trembling.  For  it  is  God  who  worketh  in  you  both  to  will  and 
to  do  of  his  good  pleasure. 

John  5.  30.  I  seek  not  mine  own  will,  but  the  will  of  the 
Father  who  hath  sent  me.— Comp.  Matt.  26,  39.  42. 

John  4,  34.  My  meat  is  to  do  the  will  of  him  that  sent  me, 
and  to  finish  his  work. 

Matt.  6,  10.     Thy  will  be  done  in  earth  as  it  is  in  heaven. 

Notes  and  Hints. 

(1.)  The  divine  origin  and  the  divine  destiny  of  man,  who  is  made  in 
the  image  of  God  and  for  the  glory  of  God.  "  Thou,  0  God,  hast  created 
us  for  thyself,  and  our  hearts  are  without  rest  until  they  rest  in  thee." 
(St.  Augustine.) 

(2.)  The  priceless  value  of  the  immortal  soul,  yvhich.  exceeds  the  value 
of  the  whole  material  world.    Matt.  16,  26. 


THE    "WAY    OF    SALVATION.  11 

(3.)  Tlie  thrf.rfold  oUigation  of  man  to  serve  and  glorify  God,  on 
account  of  his  cixaiion  by  God  the  Father,  of  his  redemption  by  God  the 
Son,  and  of  his  reg.niration  and  sanciijication  by  God  the  Holy  Ghost. 

(4.)  The  supreme  imj)orlanee  of  religion,  as  the  bond  which  unites  man 
to  God.  Religirm  means  re-union  and  com-muuion  of  man  with  God, 
and  implies  (a)  an  original  union  of  man  with  God  in  the  state  of  inno- 
cence in  paradise;  {U)  a  separation  of  man  from  God  by  sin  and  death  ; 
(c)  a  ?v-union  of  man  with  God  through  Christ  by  his  redemption  from 
the  curse  of  sin  and  death. 


11.  The  Way  of  Salvation. 

1.  Is  it  the  will  of  God,  that  you  sliould  he  saved? 
Yes. 

2.  Whj  so? 

Because  God  is  love,  and  will  have  all  men 
to  be  saved. 

*  1  John  4,  8.     God  is  love. 

"*  Ezek.  33,  11.  As  I  live,  saith  the  Lord  God,  I  have  no 
pleasure  in  the  death  of  the  wicked ;  but  that  the  wicked  turn 
from  his  way  and  live. — Comp.  IS,  23.  32. 

1  Tim.  2,  4.  God  will  have  all  men  to  be  saved,  and  to  come 
unto  the  knowledge  of  the  truth. 

2  Pet.  3,  9.  The  Lord  is  longsufFering  to  us-ward,  not  willing 
that  any  should  perish,  but  that  all  should  come  to  repentance. 

3.  How  has  God  revealed  his  love  to  you? 

By  giving  his  only  begotten  Son,  our  Lord 
and  Saviour  Jesus  Christ. 

*  John  3,  16.  God  so  loved  the  world  that  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  in  him,  should  not 
perish,  but  have  everlasting  life, 

*  1  Tim.  1,  15.  This  is  a  faithful  saying  and  worthy  of  all 
acceptation,  that  Christ  Jesus  came  into  the  world  to  save 
sinners. 

Rom.  5,  8.     God  commendeth  his  love  toward  us  in  that, 
while  we  were  yet  sinners,  Christ  died  for  us. 
1  John  4,  9.  10 ;  Matt.  10,  11 ;  Luke  19,  10. 

4.  Can  you  he  saved  by  your  own  strength? 

No ;  but  only  by  the  grace  of  God  in 
Christ. 


12  OF   THE   HOLY    SCRIPTURES. 

*  Acts  4.  12.  Neither  is  there  salvation  in\^  any  other  [but 
Christ]  :  for  there  is  none  other  name  under  heaven  given 
among  men,  whereby  we  must  be  saved. 

Rom.  3,  23.  24.  All  have  sinned,  and  come  short  of  the 
glory  of  God ;  being  justified  freely  by  his  grace  through  the 
redemption  that  is  in  Christ  Jesus. 

Eph.  2,  8.  9 ;  Gal.  3,  16  ;  Tit.  3,  5-7. 

5.  What  must  you  do  to  he  saved? 

I  must  believe  in  Jesus  Christ  and  follow 
him. 

*  John  3,  36.  He  that  believeth  on  the  Son  hath  everlasting 
life ;  and  he  that  believeth  not  the  Son,  shall  not  see  life,  but 
the  wrath  of  God  abideth  on  him. — Comp.  6,  47. 

Mark  16,  16.  He  that  believeth  and  is  baptized,  shall  be 
saved ;  but  he  that  believeth  not,  shall  be  damned. 

Luke  9,  23.  If  any  man  will  come  after  me,  let  him  deny 
himself  and  take  up  his  cross  daily,  and  follow  me. — Comp. 
14,  27;  Matt.  10,  38;   16,  24. 

Acts  16,  30.  31.  [The  question  of  the  jailer  at  Philippi :] 
"What  must  I  do  to  be  saved?"  [and  the  answer  of  St.  Paul:] 
"  Believe  on  the  Lord  Jesus,  and  thou  shalt  be  saved." 

6.  Where  is  the  way  of  salvation  pointed  out  to  us? 
In  the  Holy  Scriptures. 

*  2  Tim.  3,  15.  From  a  child  thou  hast  known  the  Holy 
Scriptures,  which  are  able  to  make  thee  Avise  unto  salvation 
through  faith  which  is  in  Christ  Jesus. 

John  5,  39.  Search  the  Scriptures ;  for  in  them  ye  think  ye 
have  eternal  life :  and  they  are  they  which  testify  of  me  {i.e. 
of  Christ  as  the  promised  Saviour]. 


III.  Of  tlie  Holy  Scriptures. 

1.    Where  has  God  revealed  himself? 

In  the  works  of  creation,  in  the  conscience 
of  man,  and  in  the  history  of  nations,  but 
most  fully  and  clearly  in  his  infallible  word. 

(1.)  In  the  creation:  *■  Ps.  19,  2.    The  heavens  declare  the 


OP   THE   HOLY    SCRIPTURES.  13 

glory  of  God ;  and  the  firmament  showeth  his  handy  work. — 
Comp.  Rom.  1,  19.  20  ;  Acts  14,  17  :  17,  26-28. 

(2.)  In  the  conscience.  Rom.  2,  14. 15.  When  the  Gentiles, 
who  have  not  the  [revealed  Mosaic]  law,  do  by  nature  the 
things  contained  in  the  law,  these  having  not  the  law,  are  a 
[natural  inward]  law  unto  themselves ;  who  show  the  work  of 
the  law  written  in  their  hearts,  their  conscience  also  bearing 
witness  [or,  the  conscience  witnessing  with  them],  and  their 
thoughts  the  meanwhile  accusing  or  else  excusing  one  another. 
— Comp.  John  1,  9 ;  8,  9  (being  convicted  by  their  own  con- 
science). 

(3.)  In  the  history  of  the  world.  Acts  14, 17.  God  left  not 
himself  without  witness.  [This  was  spoken  to  heathens.] — Comp. 
17,  26-28 ;  John  1,  5.  10.  (The  sacred  history  belongs  to  the 
revelation  of  God  in  his  word,  a  great  pai't  of  which  both  in 
the  Old  and  N^ew  Testament  consists  of  history.) 

(4.)  In  the  word  of  God.  *  Ps.  119,  105.  Thy  word  is  a 
lamp  unto  my  feet,  and  a  light  unto  my  path. — Comp.  Ps.  19, 
8,  9. 

2  Pet.  1,  19.  We  have  also  a  more  sure  word  of  prophecy; 
whereuuto  ye  do  well  that  ye  take  heed,  as  unto  a  light  that 
shineth  in  a  dark  place,  until  the  day  dawn  and  the  day  star 
arise  in  your  hearts. 

2  Tim.  3,  15-17;  Heb.  1,  1.  2;  4,  12.  13. 

2.  What  is  the  word  of  God? 

The  Bible,  or  the  Holj  Scriptures. 

3.  What  does  the  icord  Bible  mean? 

The  book  of  books,  or  the  best  and  most 
important  of  all  books. 

4.  Who  wrote  the  Bible? 

Prophets  and  Apostles,  under  the  inspiration 
of  the  Holy  Ghost. 

*  2  Pet.  1,  21.  The  prophecy  came  not  in  old  time  by  the 
will  of  man ;  but  holy  men  of  God  spake  as  they  were  moved 
by  the  Holy  Ghost. 

Heb.  1,  1.  2.  God,  who  at  sundry  times  and  in  divers 
manners  spake  in  times  past  unto  the  fathers  by  the  prophets, 
hath  in  these  last  days  spoken  unto  us  by  his  Son. 

2  Tim.  3,  16.     All  Scripture  is  given  by  inspiration  of  God. 

1  Thess.  2,  13.  When  ye  received  the  word  of  God  which 
2* 


14  OF   THE    HOLY    SCRIPTURES. 

ye  heard  of  us,  ye  received  it  not  as  the  word  of  men,  hut  as 
it  is  in  truth,  the  word  of  God,  which  eflFectually  worketh  also 
in  you  that  believe. 

On  the  inspiration  of  the  Apostles,  see  John  20,  22:  Acts 
2,4. 

5.  What  are  the  contents  of  the  Bible  f 

The  revelation  of  the  triune  God  in  the 
creation,  the  redemption,  and  the  sanctification 
of  the  world. 

6.  What  is  the  use  of  the  Bible  f 

It  shows  us  the  way  of  salvation,  and  is  the 
infallible  rule  of  the  Christian  faith  and 
life. 

*  2  Tim.  3,  16.  17.  All  Scripture  is  given  by  inspiration  of 
God,  and  is  profitable  for  doctrine,  for  reproof,  for  correction, 
for  instruction  in  righteousness :  that  the  man  of  God  may  be 
perfect,  thoroughly  fui'nished  unto  all  good  works. 

Ps.  119,  105.  Thy  word  is  a  lamp  unto  my  feet,  and  a  light 
unto  my  path. 

Heb.  4,  12.  The  word  of  God  is  quick,  and  powerful,  and 
sharper  than  any  twoedged  sword,  piercing  even  to  the  dividing 
asunder  of  soul  and  spirit,  and  of  the  joints  and  marrow,  and 
is  a  discerner  of  the  thoughts  and  intents  of  the  heart. 

John  5,  39;  10,  35  (the  Scripture  cannot  be  broken) ;  17,  17; 
Rom.  15,  4;  2  Pet.  1,  19. 

7.  Who  enables  you  to  understand  the  Bible? 

The  same  Holy  Spirit  who  inspired  the  Bible, 
and  is  given  to  them  that  ask  it. 

Ps.  119,  18.  Open  thou  mine  eyes,  that  I  may  behold 
wondrous  things  out  of  thy  law. 

*  John  16,  13.  When  he,  the  Spirit  of  truth,  is  come,  he 
will  guide  j-ou  into  all  truth. 

1  Cor.  2,  14.  The  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God :  for  they  are  foolishness  unto  him :  neither 
can  he  know  them,  because  they  are  spiritually  discerned. 

1  Cpr.  2,  10.  But  God  hath  revealed  them  unto  us  by  his 
Spirit :  for  the  Spirit  searcheth  all  things,  yea,  the  deep  things 
of  God. 

Luke  11,  13.     If  ye,  being  evil,  know  how  to  give  good  gifts 


OF    THE    HOLY    SCRIPTURES.  15 

unto   your    children ;   how   much    more    shall   your   heavenly 
Father  give  the  Holy  Spirit  to  them  that  ask  him  ? 
Matt.  16,  17;  John  14,  20 ;  1  John  2,  20.  27. 

8.    What  should  you  do  loith  the  Bihlef 
We  should  diligently  and  devoutly  hear  and 
read  the  Bible,  lay  it  to  heart,  and  keep  it. 

*  Luke  11,  28.  Blessed  are  they  that  hear  the  word  of  God, 
and  keep  it. 

*"  Jam.  1,  22.  Be  ye  doers  of  the  word,  aud  uot  hearers  [or 
readers]  only,  deceiving  your  own  selves. 

John  13,  17.  If  ye  know  these  things,  happy  are  ye  if  ye 
do  them. 

John  7,  17;  8,  31;  Matt.  7,  21. 

Notes  axd  Hixts. 
Q.  3.  The  Bible  embraces  works  of  about  forty  authors  of  different 
classes  of  society,  from  the  lowly  condition  of  the  fisherman  and  shep- 
lierd,  to  the  exalted  position  of  the  lawgiver  and  king :  it  was  written 
during  the  long  period  of  sixteen  hundi-ed  years  (the  books  of  Moses 
about  fifteen  hundred  years  before,  the  Revelation  of  St.  John  nearly 
one  hunch-ed  years  after,  the  birth  of  Christ),  in  different  places,  a's 
Egypt,  the  Desert  of  Arabia,  Canaan,  Asia  Minor,  Greece,  and  Rome ; 
and  it  contains  a  great  variety  of  matter  and  forms  of  composition,  as 
history,  poetry,  prophecy,  proverbial  philosophy,  doctrine,  precept, 
from  the  simplest  style  to  the  sublimest  flights  of  diction.  Yet,  with 
all  these  differences,  it  breathes  from  beginning  to  end  the  same  spirit, 
and  teaclies  the  same  system  of  faith  and  practice,  and  the  same  plan 
and  way  of  salvation;  the  apparent  discrepancies  being  merely  the 
successive  stages  of  development  from  the  germ  to  the  flower  and 
fruit,  or  from  the  dawn  of  the  morning  to  the  splendor  of  the  noonday 
sun.  For  it  exhibits  the  truth,  not  as  a  dead  tradition  or  uniform  repe- 
tition from  age  to  age,  but  as  a  vital  principle  and  living  power,  ever 
growing  and  expanding,  and  yet  ever  retaining  its  identity  and  essential 
unity.  Let  no  one  take  offence  at  the  modesty  and  humility  of  its 
f  jrm  and  language,  for  by  it  it  reaches  even  the  lowliest  capacity.  The 
word  of  God  has  indeed  become  flesh  and  blood,  and  assmned  the  form 
of  a  servant,  but  out  of  tlie  veil  of  this  real  humanity  shines  forth 
the  glory  of  eternal  truth.  The  Bible,  under  whatever  view  we  may 
regard  it,  is  undoubtedly  the  most  remarkable  of  all  books,  and  beyond 
the  reach  of  comparison.  It  can  teach,  edify,  improve,  terrify,  comfort, 
and  cheer  as  no  other  book.  It  has  a  creative,  regenerative,  sancti- 
fying, all-penetrating  power  for  every  reader  that  is  seriously  concerned 
about  his  salvation,  and  pierces  to  the  very  marrow  of  our  heart  and 
conscience.  It  improves  upon  acquaintance,  aud  challenges  our  reve- 
rence and  affection  in  proportion  as  we  use  it.  We  never  get  tired  of 
it,  as  we  do  of  the  greatest  works  of  man.  Like  a  torch,  the  more  it  is 
shaken  the  more  it  shines,  and,  like  a  healing  herb,  the  harder  it  is 
pressed  the  stronger  the  sweet  fragrance  it  yields.  Even  its  difffculties 
and  mysteries — like  similar  mysteries  in  the  book  of  creation — have 
their  use,  and  should  remind  us  of  the  imperfections  of  our  earthly 
knowledge,  and  stimulate  us  to  deeper  research.    The  Bible  has  the 


16         THE    OLD   AND    THE   NEW   TESTAMENT. 

seal  of  approbation  of  all  Christendom  for  these  eighteen  hundred 
years,  and  continually  verities  itself  in  the  experience  of  every  Chris- 
tian by  the  inner  testimony  of  the  Holy  Spirit,  -who  breathes  through 
it  with  his  supernatural  power. 

The  Bible  is  a  book  of  life,  the  book  of  God,  for  all  mankind :  for 
children  and  adults,  for  theVrich  and  the  poor,  for  rulers  and  sub- 
jects, for  the  learned  and  the  illiterate,  easily  intelligible  and  yet  un- 
l^ithomable,  old  and  yet  ever  young  and  fresh,  as  God  himself,  who 
gave  it  as  our  guide  to  virtue  and  happiness. 

"Within  this  sacred  volume  lies 
The  mystery  of  mysteries. 
Oh,  happy  they  of  human  race, 
To  whom  our  God  has  given  grace 
To  hear,  to  read,  to  praise  and  pray, 
To  lift  the  latch,  and  force  the  way ! 
But  better  had  they  ne'er  been  born. 
Who  read  to  doiibt,  or  read  to  scorn." 

Q.  4.  The  passages  on  the  inspiration  of  the  Bible  refer  more  directly 
to  the  Old  Testament,  the  New  Testament  then  not  being  completed, 
but  from  them  we  may  infer,  a  fortiori,  the  inspiration  of  the  New, 
■which  is  the  fulfilment  of  the  Old.  Jesus  Christ  is  the  supreme  and 
absolute  authority  for  Christians,  and  of  him  tlie  Bible  bears  witness 
from  beginning  to  end.  Heaven  and  earth  shall  pass  away,  but 
his  words  shall  not  pass  away.  (Matt.  24,  35.)  The  writings  of  the 
apostles  are  only  the  faithful  reflection  of  his  teaching  under  the  un- 
erring guidance  of  the  Holy  Spirit  promised  and  given  to  them  on  the 
day  of  Pentecost.  (Acts  2,  4.) 

Q.  7.  The  Holy  Spirit  reveals,  through  faith,  even  to  the  unlearned 
and  simple,  so  much  of  the  meaning  of  the  Scriptures  as  is  necessary 
for  their  edification  and  salvation ;  while,  without  faith,  it  is  a  sealed 
book  even  to  the  wisest  and  most  learned :  hence  the  Saviour  praises 
his  heavenly  Father,  because  he  has  hid  these  things  from  the  Mise  and 
prudent,  and  revealed  them  unto  babes.  (Matt.  11,  25.) 


IV.  The  Old  and  the  New  Testament. 

1.  Hoio  is  fJie  Bible  divided? 

Into  the  Old  and  the  New  Testament. 

2.  What  does  the  ivord  Testament  niean?^ 

The  covenant  which  God  made  with  man. 

3.  What  covenants  did  God  make  with  man? 
Fi^st  the   covenant  of  the  law  through  his 

servant  Moses,  and  then  the  covenant  of  the 
gospel  through  his  Son  Jesus  Christ. 


THE    OLD    AND    THE    NEW    TESTAMENT.         17 

^    4.    What  does  the  Old  Testament  contain? 
The  law  and  the  promise. 

5.  What  does  the  New  Testament  contain? 
The  gospel  and  the  fulfilment. 

6.  How,  then,  are  both  related  to  each  other  f 

The  Old  Testament  is  the  preparation  for 
the  New,  and  the  New  Testament  is  the  per- 
fection of  the  Old. 

■•••  Matt.  5,  17.  Think  not  that  I  am  come  to  destroy  the 
law,  or  the  prophets :  I  am  not  come  to  destroy,  but  to  fulfil. 

John  1.  17.  The  law  was  given  by  Moses,  but  grace  and 
truth  came  by  Jesus  Christ. 

Rom.  10,  4.  Christ  is  the  end  of  the  law  for  righteousness 
to  every  one  that  believeth. 

7.  Til  ichat  language  was  the  Bible  originally 
written  ? 

The  Old  Testament  was  written  in  Hebrew, 
the  New  Testament  in  Greek ;  but  both  are 
now  translated  into  almost  every  language  of 
the  world. 

8.  What  is  the  sum  and  substance  of  both  Testa- 
ments? 

Jesus  Christ. 

•;^  John  5,  39.  They  [the  Scriptures]  are  they  which  testify 
of  me  [Christ]. 

.John  1,  45.  We  have  found  him  of  whom  Moses  in  the  law 
and  the  prophets  did  write,  Jesus  of  Nazareth. 

Luke  24,  44.  All  things  must  be  fulfilled,  which  were 
written  in  the  law  of  Moses,  and  in  the  prophets,  and  in  the 
psalms,  concerning  me. 

Notes  and  Hints. 
Q.  2.  Testament  (from  the  Latin  testis,  v>'itx\^si)  means  properly  the 
last  will  confirmed  by  witnesses,  or  a  written  instrument,  duly  certified, 
concerning  the  disposition  of  a  person's  property  after  death.  In  tliis 
sense  we  may  say  that  the  Gospels  are  the  will  of  Christ,  and  the 
Epistles  the  codicils  annexed ;  and  that  both  constitute  the  supreme 
authority,  which  must  decide  all  controversies  among  the  descendants 


18         THE    OLD    AND   THE    NEW   TESTAMENT. 

of  the  family.  But  in  the  Latin  Bible,  from  which  it  passed  into 
modern  translations,  Testament  is  the  equivalent  for  the  Greek  diafJteke, 
which  means  both  a  will  (Heb.  9,  16.  17),  and  a  covenant  or  agreement 
between  two  persons  or  parties,  embracing  mutual  promises  on  mutual 
conditions  (Gen.  15,  18;  17,  2;  Luke  1,  72;  Gal.  3,  15).  The  Avord  was 
first  used  for  the  two  dispensations,  the  Mosaic  and  the  Christian ;  but 
since  Tertullian,  in  the  second  century,  it  also  signifies  the  books 
wherein  they  are  authoritatively  recorded;  the  sacred  writings  of 
the  Jews  being  called  tlie  Old  Testament,  and  the  sacred  writings  of 
the  Christians  being  called  the  New  Testament.  We  should  read  the 
Testament,  not  aslawyers  who  criticize  it,  but  as  children  who 
inherit  it. 

Q.  3.  The  Old  Covenant,  or  the  Jewish  dispensation,  is  the  covenant 
of  laio,  made  on  Mount  Sinai,  between  God  and  the  Jewish  people 
tlirough  Moses,  with  sacrifice  and  tlie  blood  of  beasts,  Ex.  24,  3-12; 
Dent.  0,  2-5;  Gal.  3,  24.  The  Neiv  Covenant,  or  the  Christian  dispen- 
sation, is  the  covenant  of  the  Gosi)d,  promised  of  old,  and  foretold 
by  the  prophets,  made  between  God  and  the  whole  human  race 
through  Christ  ("the  mediator  of  a  better  covenant"'),  and  sealed  by 
his  blood  for  tlie  remission  of  sins,  Jer.  31,  31-34 ;  Matt.  26,  28 ;  Heb. 
7,  22;  8,  7-13;  9,  15-17.  The  old  dispensation  was  national,  and 
merely  preparatory  to  the  Christian,  and  hence  temporary.  The  new 
dispensation  is  general  and  eternal. 

Q.  4.  Hence  the  expression  "  the  law  and  the  j^rophcts,"  for  the  whole 
Old  Testament,  Matt.  5,  17;  7,  12;  22,  40,  and  often. 

Q.  6.  The  New  Testament  is  concealed  in  the  Old;  the  Old  Testament 
is  revealed  in  the  New.  They  are  related  to  each  other  as  the  germ 
and  the  fruit.  Christianity  is,  on  the  one  hand,  the  fulfilment  and  per- 
fection of  Judaism;  but,  on  the  other  hand,  it  is  also  a  new  and  the 
highest  revelation,  a  new  moral  creation.  At  tlie  incarnation  of  Christ 
the  creative  word  was  repeated  in  a  higher  spiritual  sense :  "  Let  there 
be  light :  and  there  was  light." 

Q.  7.  The  Hebrew  was  the  vernacular  language  of  the  Jews,  for 
whom  the  Old  Testament  revelation  was  originally  intended.  The 
Greek  language  was  the  ruling  language  in  the  Roman  empire  at  the 
time  of  Christ  and  the  Apostles.  The  Bible  was  at  an  early  period 
translated  into  Latin,  Syriac,  and  all  other  languages  in  which  Chris- 
tianity was  preached.  During  the  period  of  the  Reformation  most  of  the 
translations  were  made  which  are  now  used  in  Protestant  churches. 
Many  new  translations  into  various  heathen  languages  have  been 
made  in  recent  times  by  Protestant  missionaries,  and  the  British  and 
Foreign  Bible  Society.  The  Bible  is  now  translated  into  about  one 
liundred  and  sixty-six  languages.  The  British  and  Foreign  Bible 
Society  alone,  since  its  foundation  in  London  in  1804,  scattered  the 
Bible  by  millions  of  copies  in  many  languages  over  tlie  Christian  and 
heathen  world,  and  brought  the  precious  book  within  the  reach  of 
every  man,  so  that,  in  all  Protestant  countries  at  least,  there  is  no 
excuse  for  ignorance  of  the  Bible.  Thus,  the  Bible,  although  written 
in  dead  languages,  lives  and  speaks,  as  the  book  for  the  world  at  large, 
in  the  languages  of  all  the  nations  of  the  earth. 


THE    OLD    TESTAMENT.  19 

V.  The  Old  Testament. 

1.  How  many  books  does  the  Old  Testament  contain? 
Thirty-nine. 

2.  How  are  they  divided  f 

Into  historical,  poetical,  and  prophetical 
books. 

3.  Name  the  historical  hooks. 

First,  the  five  books  of  Moses,  severally 
called  Genesis,  Exodus,  Leviticus,  Numbers, 
and  Deuteronomy. 

4.  Xante  the  other  historical  books. 

Joshua,  Judges,  Ruth,  First  and  Second 
Samuel,  First  and  Second  Kings,  First  and  Se- 
cond Chronicles,  Ezra,  Nehemiah,  and  Esther. 

5.  Which  are  the  poetical  books  ? 

Job,  Psalms,  Proverbs,  Ecclesiastes  or  the 
Preacher,  and  the  Song  of  Solomon. 

6.  Which  are  the  prophetical  books? 

The  prophecies  of  the  four  greater,  and  the 
twelve  minor  prophets. 

7.  Name  the  greater  prophets. 

Isaiah,  Jeremiah  (with  the  Lamentations), 
Ezekiel,  and  Daniel. 

8.  Name  the  minor  prophets, 

Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah, 
Nahum,  Habakkuk,  Zephaniah,  Haggai,  Zecha- 
riah,  and  Malachi. 

9.  What  are  all  these  books  called? 

The  canonical  books  of  the  Old  Testament. 


20  THE   NEW   TESTAMENT. 

10.   WIuj  so  ? 

Because  they  are  divinely  inspired,  and, 
together  with  the  New  Testament,  constitute 
the  rule  of  faith. 

Notes  and  Hints. 

Q.  2.  The  Old  Testament  is  popularly  divided  into  Moses  and  the  I^-o- 
pJiets.  More  accuratelj%  it  is  divided  into  three  classes  of  books : — 
(1.)  The  Jdstorical  books  relate  the  history  of  the  divine  revelation,  and 
the  fortunes  of  the  people  of  God  from  the  creation  down  to  the  return 
from  the  Babylonish  captivity.  (2.)  The  poetical  books,  sometimes 
also  called  the  didactic  books,  exhibit  the  religion  of  the  Old  Testa- 
ment in  sacred  poems,  prayers,  and  proverbs.  (3.)  The  prophetical 
books  contain  predictions  of  the  future,  especially  of  the  coming  of 
the  Messiah  for  the  salvation  of  Israel  and  the  whole  human  race. 

Q.  9  and  10.  The  canonical  books  (from  the  Greek  word  canon,  i.e. 
rule  or  measure)  are  so  called  to  distinguish  them  from  the  Apocrypha. 
or  obscure  books,  which  are  added  to  all  the  Roman  Catholic  and  also  to 
many  Protestant  editions  of  the  Bible.  These  apocryphal  books  are  useful 
and  edifying,  and  form  an  important  historical  link  between  the  Old  and 
the  New  Testament,  but  are  not  inspired,  and  hence  no  part  of  the  rule 
of  the  Christian  faith,  for  the  following  reasons :  (1.)  The  apocryphal 
boolcs  were  Avritten  by  unknown  authors  after  the  extinction  of  the 
prophecy  (Malachi)  and  after  the  collection  of  the  Jewish  canon  by 
Ezra  and  Nehemiah,  not  in  the  Hebrew  language,  as  the  canonical 
books,  but  originally  in  Greek.  (2.)  They  were  not  regarded  by  the 
Jews  (according  to  Josephus),  nor  by  the  primitive  Christians  before 
St.  Augustine,  as  belonging  to  the  sacred  canon  or  the  body  of  inspired 
and  authoritative  books.  Even  St.  Jerome  (who  was  a  better  Biblical 
scholar  than  St.  Augustine)  insists  upon  the  distinction.  (3.)  They  ara 
never  quoted  by  Christ  and  the  Apostles  in  the  New  Testament.  (4.)  They 
contain,  with  many  remarkable  providences  .and  elevated  doctrinal  and 
moral  sentences,  also  a  number  of  historical  and  doctrinal  en-ors.  For 
these  reasons,  they  should  either  be  distinguished  from  the  canonical 
books  by  smaller  type,  or  be  excluded  from  the  editions  of  the  Bible. 
The  latter  is  the  policy  of  the  British  and  American  Bible  Societies. 

The  Jewish  Apocrypha  are  twelve  or  more  in  number,  viz..  Wisdom 
of  Solomon,  Ecolesiasticus  (or  the  Wisdom  of  Jesus  the  Son  of  Sirach), 
Tobit,  Judith,  the  Rest  of  Esther,  Baruch,  the  Song  of  the  Three  Chil- 
dren, the  Stoi'y  of  Susanna,  Bel  and  the  Dragon  (sometimes  divided  into 
two  books),  the  Prayer  of  Manasses,  two  books  of  the  Maccabees;  to 
which  some  editions  of  the  Bible  add  a  third  book  of  the  Maccabees, 
and  several  books  of  EscU'as. 


VI.  The  New  Testament. 

1.  IIoio  many  books  does  the  New  Testament  contain  f 
Twenty-seven. 


THE    NEW   TESTAMENT.  21 

2.  How  is  the  New  Testament  divided  f 

Into    historical,  doctrinal,   and   prophetical 
books. 

3.  Which  are  the  historical  books  of  the  Neio  Testa- 
ment f 

The  four  Gospels  and  the  Acts. 

4.  Who  wrote  the  Gospels  f 

The  Apostles  and  Evangelists  Matthew, 
Mark,  Luke,  and  John. 

5.  What  does  the  word  Gospel  mean? 

The  glad  tidings  of  salvation  by  Christ. 

*  Rom.  1,  16.  I  am  not  ashamed  of  the  gospel  of  Christ: 
for  it  is  the  power  of  God  unto  salvation  to  every  one  that 
believeth. 

Luke  2,  10.  11.  And  the  angel  said  unto  them  [the  shep- 
herds of  Bethlehem]  :  Fear  not ;  for,  behold,  I  bring  you  good 
tidings  of  great  joy,  which  shall  be  to  all  people.  For  unto 
you  is  born  this  day,  in  the  city  of  David,  a  Saviour,  which  is 
Christ  the  Lord. 

Mark  16,  15.  Go  ye  into  all  the  world,  and  preach  the 
gospel  to  every  creature. 

6.  Of  what  do  the  Gospels  treat? 

Of  the  life  and  doctrine,  the  death  and 
resurrection,  of  Jesus  Christ. 

7.  Who  is  the  author  of  the  Acts  of  the  Apostles? 
Luke,  the  Evangelist. 

8.  What  do  the  Acts  contain? 

The  history  of  the  founding  and  spread  of 
Christianity  under  the  Apostles,  especially  St. 
Peter  and  St.  Paul. 

9.  Which  are  the  doctrinal  or  didactic  books? 
Fourteen  epistles  of  Paul,  and  seven  catho> 

lie  or  general  epistles. 


22  THE    NEW   TESTAMENT. 

10.  Kamc  the  Epistles  of  St.  Paul. 

The  Epistle  to  the  Romans,  First  and  Second 
Corinthians,  Galatians,  Ephesians,  Philippians, 
Colossians,  First  and  Second  Thessalonians, 
First  and  Second  Timothy,  Titus,  Philemon, 
and  Hebrews. 

11.  Name  the  catholic  or  general  Epistles. 

Two  Epistles  of  Peter,  three  of  John,  one 
of  James,  and  one  of  Jude. 

12.  Of  lohat  do  the  doctrinal  books  treat  f 
Of  the  Christian  faith  and  life. 

13.  Which  is  the  prophetical  hook  of  the  New  Testa- 
ment f 

The  Revelation  of  St.  John. 

14.  What  are  the  contents  of  the  JRevelation? 

A  prophetical  description  of  the  conflicts 
and  triumphs  of  the  Christian  Church  till  the 
glorious  coming  of  Christ. 

Notes  and  Hints. 

Q.  5.  The  English  worA  gospel,  from  the  old  Saxon  God's  spell  (speech), 
or  good  sj)ell,  means  good  neivs  or  glad  tidhigs,  and  is  tlie  precise 
equivalent  for  the  Greek  word  evangelion,  from  which  we  derive  the  verb 
to  evangelize. 

Q.  10.  The  Epistle  to  the  Hebrews  is  anonymous,  and  the  opinions  of 
divines  as  to  its  exact  author  are  divided.  But,  if  not  directly  the  work 
of  Paul,  it  proceeded  from  one  of  his  disciples,  and  breathes  his  spirit 
throughout. 

Q.  14.  The  Revelation  of  Christ  through  St.  John,  or  the  Apocalypse, 
forms  the  fit  conclusion  to  tlie  canon.  The  whole  New  Testament  is  a 
beautiful  organism,  in  which  the  Gospels  may  be  compared  to  the  root, 
the  Epistles  to  the  branches,  the  Revelation  to  the  ripe  fruit.  Or.  to 
use  another  figure,  the  first  form  the  foundation,  the  second  the  edifice 
itself,  and  the  last  the  dome.  The  three  classes  bear  to  each  other  the 
same  relation  as  conversion,  sanctification,  and  glorification,  or  as  the 
cardinal  Christian  virtues,  faith,  love,  and  hope.  The  substance,  the 
all-absorbing  tlieme,  the  beginning,  middle,  and  end,  of  the  whole  Testa- 
ment, is  Jesus  Christ. 


OF   PRAYER.  23 

PAET  FIRST. 


VII.  Of  Prayer. 

1.  What  is  prayer  ? 

The  raising  of  the  heart  to  God,  and  com- 
muning with  him. 

*  Ps.  19,  14.  Let  the  words  of  my  mouth,  and  the  medi- 
tation of  my  heart,  be  acceptable  in  thy  sight,  0  Lord,  my 
strength  and  my  redeemer. 

Ps.  62,  S.  Pour  out  your  heart  before  him;  God  is  a  refuge 
for  us. 

2.  Why  should  ice  pray  ? 

Because  we  are  poor,  needy  creatures,  and 
receive  all  gifts  of  body  and  soul  from  the 
goodness  of  God. 

*  James  1,  17.  Every  good  gift  and  every  perfect  gift  is 
from  above,  and  cometh  down  from  the  Father  of  lights. 

1  Cor.  4,  7.     What  hast  thou  that  thou  didst  not  receive? 

1  Cor.  15,  10.     By  the  grace  of  God  I  am  what  I  am. 

John  3,  27.  A  man  can  receive  nothing  except  it  be  given 
him  from  heaven. 

Ps.  50,  15.  Call  upon  me  in  the  day  of  trouble :  I  will  de- 
liver thee,  and  thou  shalt  glorify  me. 

3.  Is  prayer  simply  a  duty? 

It  is  not  only  a  sacred  duty,  but  also  a  pre- 
cious privilege  of  the  children  of  God. 


24  OF   PRAYER. 

4.  What  are  the  different  Icinds  of  prayer? 
Petition,     intercession,     thanksgiving,    and 

praise. 

*  1  Tim.  2,  1.  I  exhort  therefore,  that,  first  of  all,  suppli- 
cations, prayers,  intercessions,  and  giving  of  thanks  be  made 
for  all  men. 

Phil.  4,  6. 

5.  To  ivhom  should  we  pray  f 

Only  to  God,  who  is  both  able  and  willing 
to  give  us  all  wx  need. 

*  Matt.  4,  10.  Thou  shalt  worship  the  Lord  thy  God,  and 
him  only  shalt  thou  serve. — Comp.  Eev.  19,  10;  22,  8.  9. 

Eph.  3,  20.  21.  Unto  him  that  is  able  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think,  according  to  the 
power  that  worketh  in  us,  unto  him  be  glory  in  the  church  by 
Christ  Jesus  throughout  all  ages,  world  without  end. — Comp. 
Ps.  65,  3;  James  1,  17. 

6.  Hoiv  should  we  pray  ? 

In  the  name  of  Jesus,  humbly  and  devoutly, 
with  childlike  faith  in  God's  mercy,  and  resig- 
nation to  his  holy  will. 

*  John  16,  23.  Verily,  verily,  I  say  unto  you.  Whatsoever 
ye  shall  ask  the  Father  in  my  name,  he  will  give  it  you. — 
Comp.  14,  13. 

John  4,  24.  God  is  a  Spirit ;  and  they  that  worship  him, 
must  worship  him  in  spirit  and  in  truth. 

Matt.  21,  22.  All  things,  whatsoever  ye  shall  ask  in  praj'er, 
believing,  ye  shall  receive. — Comp.  Mark  11,  24;  James  1,  6. 
1;  5,  16. 

Heb.  4,  16.     Let  us  come  boldly  unto  the  throne  of  grace. 

Heb.  10,  22.  Let  us  draw  near  with  a  true  heart  in  full 
assurance  of  faith. 

Matt.  26,  39.     Not  as  I  will,  but  as  thou  wilt. 

7.  For  what  may  loe pray? 

For  all  spiritual  and  temporal  blessings,  but 
not  for  any  thing  which  is  contrary  to  the  will 
of  God. 

See  the  Lord's  Prayer. 


OF   PRAYER.  25 

8.  For  wJiom  should  ice  pray  ? 

For  ourselves,  for  our  brethren,  and  for  all 
men,  even  our  enemies. 

*  1  Tim.  2,  1.  2.  I  exhort  therefore,  that,  first  of  all,  suppli- 
cations, prayers,  intercessions,  and  giving  of  thanks  be  made 
for  all  men,-  for  kings,  and  for  all  that  are  in  authority;  that 
we  may  lead  a  quiet  and  peaceable  life  in  all  godliness  and 
honesty. 

Ps.  122,  6.  Pray  for  the  peace  of  Jerusalem:  they  shall 
prosper  that  love  thee. 

James  o,  16.     Pray  one  for  another. 

*  Matt.  5,  44.  45.  Love  your  enemies,  bless  them  that  curse 
you,  do  good  to  them  that  hate  you,  and  pray  for  them  which 
despitefully  use  you,  and  persecute  you ;  that  ye  may  be  the 
children  of  your  Father  which  is  in  heaven  :  for  he  maketh  his 
sun  to  rise  on  the  evil  and  on  the  good,  and  sendeth  rain  on 
the  just  and  on  the  unjust. 

9.  Where  can  and  sliould  ice  prmj  ? 
Everywhere,   but  especially  in  the  church, 

in  the  family,  and  in  the  closet. 

(1.)  Public  prayer.  Ps.  122,  1.  2.  Let  us  go  into  the  house 
of  the  Lord.  Our  feet  shall  stand  within  thy  gates,  0  Jerusa- 
lem. Acts  .3,  1.  Peter  and  John  went  up  together  into  the 
temple  at  the  hour  of  prayer.  Heb,  10,  25.  Not  forsaking  the 
assembling  of  ourselves  together,  as  the  manner  of  some  is ; 
but  exhorting  one  another. 

(2.)  Social  and  family  prayer.  Matt.  IS,  20.  Where  two 
or  three  are  gathered  together  in  my  name,  there  am  I  in  the 
midst  of  them. — Comp.  Acts  1,  14  ;  2,  46  (from  house  to  house) ; 
12,  12  (the  house  of  Mary  the  mother  of  John,  . . .  where  many 
were  gathered  together  praying). 

(3.)  Private  prayer.  Matt.  6,  6.  When  thou  prayest,  enter 
into  thy  closet,  and  when  thou  hast  shut  thy  door,  pray  to  thy 
Father  which  is  in  secret;  and  thy  Father  which  seeth  iu 
secret,  shall  reward  thee  openly.— Comp.  Mark  1,  35 ;  Ps.  55, 
17:  Dan.  6,  10. 

10.  How  often  should  we  prai/ f 

At  all  times,  but  especially  every  morning 
and  evening,  and  at  every  meal. 

*  1  Thess.  5,  17.  Pray  without  ceasing.— Comp,  Luke  18,  1 ; 
Eph.  6,  18 ;  Rom.  12,  12. 


2.6  OF   PRAYER. 

*  Ps.  55, 17.  Evening,  and  morning,  and  at  noon  will  I  pray, 
and  cry  aloud :  and  he  shall  hear  my  voice. 

Ps.  92,  1.  2.  It  is  a  good  thing  to  give  thanks  unto  the  Lord, 
and  to  sing  praises  unto  thy  name,  0  most  High  :  to  show  forth 
thy  loving-kindness  in  the  morning,  and  thy  faithfulness  every 
night. 

Dan.  6,  10.  Daniel  .  .  .  kneeled  upon  his  knees  three  times 
a  day,  and  prayed,  and  gave  thanks  before  his  God,  as  he  did 
aforetime.— Comp.  Acts  2,  1.  2.  15;  .3,  1;  10,  9. 

1  Tim.  4,  4.  Every  creature  of  God  is  good,  and  nothing  to 
be  refused,  if  it  be  received  Avith  thanksgiving :  for  it  is  sancti- 
fied by  the  word  of  God  and  prayer. 

Rom.  14,  6.  He  that  eateth,  eateth  to  the  Lord,  for  he 
giveth  God  thanks.— Comp.  1  Cor.  10,  30.  31:  Deut.  8,  10; 
and  the  example  of  Christ,  John  6,  11 ;  Matt.  26,  26. 

11.  Does  God  hear  our  prayers  ? 

Yes  :  God  heareth  all  our  prayers,  for  he  is 
omnipresent  and  omniscient. 

*  Ps.  145,  18.  The  Lord  is  nigh  unto  all  them  that  call 
upon  him,  to  all  that  call  upon  him  in  truth.  Comp.  Ps.  139, 
7-12 ;  Eph.  3,  20. 

12.  Does  God  answer  our  prayers? 

Yes :  God  answers  our  prayers  for  Christ's 
sake,  because  he  is  our  merciful  Father. 

*  Matt.  7,  7.  Ask,  and  it  shall  be  given  you;  seek,  and  ye 
shall  find;  knock,  and  it  shall  be  opened  unto  you. 

*  John  14,  14.  If  ye  shall  ask  any  thing  in  my  name,  I 
will  do  it. 

James  5,  16.  The  effectual  fervent  prayer  of  the  righteous 
man  availeth  much. 

Ps.  10,  17  ;  34,  15  ;  50,  15  ;  91,  14.  15  ;  145,  9. 18  ;  Prov.  15, 
29;  Matt.  21,  22;  John  16,  23;  Luke  11,  11-13;  Eph.  3,  20. 

13.  But  when  does  God  refuse  our  prayers? 
When  we  ask  amiss,  or  for  things  injurious 

to  us. 

*  James  4,  3.  Ye  ask,  and  receive  not,  because  ye  ask 
amiss,  that  ye  may  consume  it  upon  your  lusts. 

James  1,  6.  7.  Let  him  ask  in  faith,  nothing  wavering.  For 
he  that  wavereth  is  like  a  wave  of  the  sea  driven  with  the  wind 


OF   PRAYER.  27 

and  tossed.     For  let  not  that  man  think  that  he  shall  receive 
any  thing  of  the  Lord. 

Ps.  66,  IS.  If  I  regard  iniquity  in  my  heart,  the  Lord  will 
not  hear  me. 

*  Prov.  15,  29.  The  Lord  is  far  from  the  wicked;  but  he 
heareth  the  prayer  of  the  righteous. 

Job  27,  9;  Isa.  1,  15;  Jer.  11,  11;  Micah  3,  4;  Prov.  1,  28; 
John  9,  31. 

Notes  a.vd  Hints. 

We  commence  with  an  exposition  of  prayer,  and  the  Lord's  Prayer, 
contrary  to  catechetical  usage,  but  agreeably  to  the  natural  order  of 
religious  education;  children  being  first  taught  the  Lord's  Prayer,  then 
the  Creed,  and  last  the  Ten  Commandments. 

Q.  2.  Prayer  may  be  considered  (1)  as  an  essential  want  of  every 
religious  man,  even  the  heathen  and  Mohammedan ;  (2)  as  a  sacred  duty 
enjoined  in  the  word  of  God;  (3)  as  a  precious  privilege  and  source  of 
unspeakable  benefit. 

Q.  5.  As  a  general  rule,  prayer  is  addressed  to  God  the  Father  (as  in 
the  Lord's  Prayer),  in  the  name  of  Christ,  through  the  Holy  Spirit,  who 
enables  us  to  pray,  and  intercedes  for  us  with  unutterable  groanings 
(Rom.  8,  26).  But  Christ  and  the  Holy  Spirit  being  strictly  divine  in 
essence  and  character,  they  may  also  be  directly  addressed  in  prayer, 
as  was  done  by  the  dying  Stephen,  Acts  7,  59.  61 ;  comp.  1  Cor.  1,  2  (all 
that  call  upon  the  name  of  Jesus  Christ  our  Lord);  Acts  9,  14.  21;  22, 
16;  Phil.  2,  9;  2  Tim.  2,  22;   Heb.  1,  6;  Rev.  5,  11-13. 

As  to  the  invocation  of  angels  and  departed  saints,  it  is  nowhere 
authorized  in  the  Scriptures,  either  by  precept  or  example,  and  ex- 
pressly censured  in  Rev.  19,  10  and  22,  8.  9.  Christ  is  our  only  and  all- 
sufficient  mediator  and  advocate  with  the  Father,  and  his  merits  and 
intercession  far  exceed  in  value  and  effect  the  combined  merits  and 
intercessions  of  all  saints. — Comp.  John  14,  6;  1  John  2,  1.  2;  1  Tim. 
2,  5;  Heb.  7,  25;  Eph.  2,  18.  It  is  the  glorious  privilege  of  the  evan- 
gelical Christian  to  commune  directly  and  personallv  with  Christ  with- 
out the  intervening  influence  of  others.  To  saints' belong  honor  and 
grateful  remembrance,  but  worship  and  adoration  are  due  to  God 
alone. 

Q.  6.  The  length  of  prayer  is  of  small  account.  God  looks  to  the  heart. 
Better  few  words  and  much  devotion,  than  many  words  and  little  de- 
votion.-Comp.  Matt.  6,  7.  The  prayer  of  the  publican  in  the  temple 
(Luke  lb,  13),  and  the  Lord's  Prayer,  are  short.  Yet  the  Lord  himself, 
in  the  days  of  his  flesh,  spent  whole  nights  in  prayer,  Luke  6,  12 
comp.  0,  lb ;  Mark  1,  35.  f    j     ,  ,       , 

The  posture  in  prayer  is  likewise  unessential,  whether  it  be  with 
folded  hands  or  stretch ed-out  arms,  or  standing,  or  on  bended  knees. 
But  It  should  always  be  reverential ;  that  is,  expressive  of  the  de- 
votional frame  of  mind,  and  the  sense  of  the  presence  of  the  holy  God. 

y.  1-.  fetnking  examples  of  answers  to  praver  are  furnished  by  the 
history  of  Abraham,  Gen.  20,  17 ;  Jacob,  32,"  24-31  (his  wrestling  in 
prayer)  ;3/oses,  Num.  11,  2;  Deut.  9,  19;  Joshua,  Josh.  10, 12;  Samuel, 
1  Sani.  12,  18;  Elijah,  1  Kings  17,  1;  18,  42.  45;  Elisha,  2  Kings  4,  33. 
fl'o,  ^o  ^^''  ^  ^"^"^  1^'  l^-"^0;  20,  2-6;  the  tvnman  of  Canaan,  Matt. 
d'.  .  '  ^^^  penitent  thief,  Luke  23.  42.  43:  the  Apostles,  Acts  4,  31; 
P^^€r  lu  prison,  12,  8.  12;  Paul  and  Silas  at  Philippi.  16,  25.  26,  etc. 
Jl.  13.  Sometimes  the  Lord  refuses  also  the  petitions  of  believers  when 
ofl^ered  m  the  name  of  Christ ;  but  he  does  so  only  apparently,  and  with 


28  THE  lord's  prayer. 

the  view  to  answer  them  at  a  better  time  or  in  a  better  manner  thaa 
they  wished  in  their  short-sightedness.  Examples:  the  sisters  of 
Lazarus,  John  11,  1-45 ;  Jairus,  Luke  8,  49-50;  St.  Paul,  2  Cor.  12,  8. 9. 
Monica,  the  mother  of  Augustine,  prayed  for  thirty  years  for  the  con- 
Tersion  of  her  great  son,  and  was  finally  heard  beyond  her  boldest  ex- 
pectations. "When  he  took  passage  to  Italy,  she  asked  the  Lord  to 
frustrate  his  designs,  fearing  that  he  might  expose  himself  to  still 
greater  danger ;  but  the  Lord  prospered  his  voyage  and  made  it  the 
occasion  for  his  conversion,  thus  hearing  the  substance  or  intent  of  her 
prayer,  while  denying  its  form. 


VIIL  The  Lord's  Prayer. 

1.  Which  is  the  model  prayer  ? 

The    Lord's    Prayer,   which  Jesus   himself 
has  taught  his  disciples. 

Matt.  6,  9-13 ;  Luke  11,  1-4. 

2.  Repeat  the  Lord's  Prayer. 

<©ut  dFatf)er  h)f)o  art  in  Jeaben : 
Ji^allobcti  l)e  Cf)g  name.  CJg  feingtrom 
come.  Ctg  '^iW  te  bone  on  eartfj,  as  it  is 
in  t)eaben.  <§tbe  us  tjts  tjag  our  tjatlg 
treati.  EntJ  forjjibe  us  our  tiefits,  as  b)e 
forgibe  our  befitors.  Enti  leati  us  not  into 
temptation,  tut  tieliber  us  from  ebil. 

dfor  Ci)ine  is  tlje  kingtiom,  antJ  tje  pob)er, 
anti  tf)e  glorg,  foreber.    Emen. 

3.  How  many  parts  has  the  Lord's  Prayer? 
Three  parts :  an  address,  six  petitions,  and 

a  doxology. 

4.  Hoio  do  you  divide  the  petitions  ? 

Into  two  classes,  each  consisting  of  three 
petitions. 

5.  To  what  do  the  first  three  petitions  refer? 

To   the   riches    and   glory   of   God,    which 


THE   ADDRESS.  29 

we  call   down   in   prayer  from   heaven   upon 
earth. 

Hence :   Thy  name,  thj  kingdom,  thy  will. 
6.  To  lohat  do  the  last  three  petitions  refer? 
To    the   poverty   and   need   of   man,   from 
which  we  rise  up  to  God  in  prayer. 

Hence:  Our  daily  bread,  our  debts,  our  temptations  and 
deliverance. 

Note. 

The  Lord's  Prayer  is  the  Prayer  of  prayers,  as  the  Bible  is  the  Book 
of  books,  and  the  Apostles'  Creed,  the  Creed  of  creeds.  It  is  the  best 
and  most  beautiful,  the  simplest  and  yet  the  deepest,  the  shortest  and 
yet  the  most  comprehensive,  of  all  forms  of  devotion.  Only  from  the 
lips  of  the  Son  of  God  could  such  a  perfect  pattern  proceed.  An  ancient 
father  calls  it  a  summary  of  Christianity,  or  the  gospel  in  a  nutshell. 
It  embraces  all  kinds  of  prayer, — petition,  intercession,  and  thanks- 
giving; all  essential  objects  of  prayer,  spiritual  and  temporal,  divine 
and  human,  in  the  most  suitable  and  beautiful  order,  commencing  with 
the  glory  of  God,  gradually  descending  to  man's  needs,  then  rising  to 
the  final  deliverance  from  all  evil,  and  ending  in  thanksgiving  and 
praise,  as  all  prayer  must  end  at  last,  in  heaven,  where  all  our  wants 
shall  be  supplied.  It  accompanies  the  Christian  from  the  cradle  to  the 
grave.  It  can  never  be  superseded.  If  we  have  exhausted  the  whole 
extent  of  our  religious  wants,  and  the  whole  vocabulary  of  devotion, 
we  gladly  return  to  this  model  prayer,  as  infinitely  superior  to  all  our 
own  effusions.  It  may,  indeed,  bo  abused,  like  every  gift  of  God,  and 
become  a  dead  form.  Luther  called  it  in  this  respect  "  the  greatest 
martyr  on  earth."  But  this  is  no  argument  against  its  proper  and 
frequent  use.  It  is  not  intended,  of  course,  to  supersede  other  forms, 
or  (ixtemporaneous  prayers ;  but  it  should  serve  as  a  general  pattern 
and  directory  to  all  our  devotions,  and  breathe  into  them  the  proper 
spirit. 


IX.  The  Address. 

1.  W-hat  is  the  address  of  the  Lord's  Prayer? 
Our  Father  who  art  in  heaven. 

2.  Why  do  you  address  God  as  Father  f 
Because    he   is    our    reconciled    Father   in 

Christ,  and  because  we  should  approach  him 
with  childlike  reverence  and  trust. 

*  Ps.  103,  13.     Like  as  a  father  pitieth  his  children,  so  the 
Lord  pitieth  them  that  fear  him. 


30  THE   ADDRESS. 

*  Gal.  3,  26.  Ye  are  all  the  children  of  God  by  faith  in 
Christ  Jesus. 

Rom.  8,  14,  15.  As  many  as  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God,  For  ye  have  not  received  the  spirit 
of  bondage  again  to  fear;  but  ye  have  received  the  Spirit  of 
adoption,  whereby  we  cry,  Abba,  Father, — Comp,  Gal,  4,  6. 

John  1,  12.  13.  As  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that  believe  on 
his  name :  which  were  born,  not  of  blood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God. 

*  Matt.  7, 11.  If  ye  then,  being  evil,  know  how  to  give  good 
gifts  unto  your  children,  how  much  more  shall  your  Father 
which  is  in  heaven  give  good  things  to  them  that  ask  him  ? 

3.  Whi/  do  you  say,  "  Our  Father,'"  and  not,  "My 
Father"? 

Because  we  should  pray  not  only  for  our- 
selves, but  also  for  our  kindred  and  friends, 
and  for  all  men. 

*  James  5,  16,     Pray  one  for  another, 
1  Thess,  5,  25.      Brethren,  pray  for  us, 

Eph.  3,  15.  The  Father  of  our  Lord  Jesus  Christ,  of  whom 
the  whole  family  in  heaven  and  earth  is  named. 

1  Tim,  2, 1-4;  Rom.  1,9;  Col.  4,  3;  2  Thess.  3,1;  Matt.  5,  44. 

4.  Why  do  you  add,  "loho  art  in  heaven^'  ? 
Because  God  is  far  above  all  earthly  fathers, 

and  because  in  praying  we  should  raise  the 
heart  to  heaven,  where  God  dwells  in  eternal 
glory,  and  where  our  true  home  is. 

*  PhiL  3,  20.     Our  conversation  is  in  heaven. 

*  Col.  3,  2.  Set  your  affection  on  things  above,  not  on 
things  on  the  earth. 

Eph.  2,  6.  God  hath  raised  us  up  together  and  made  us  sit 
together  in  heavenly  places  in  Christ  Jesus. 

Eph.  2,  19.  Ye  are  no  more  strangers  and  foreigners,  but 
fellow-citizens  with  the  saints,  and  of  the  household  of  God. 

5.  Is  not  God  also  on  earth? 

God  is  everywhere :  the  heaven  is  his  throne, 
and  the  earth  is  his  footstool. 

Isa.  66,  1 ;  Matt.  5,  34.  35 ;  1  Kings  8,  27. 


THE   FIRST   THREE   PETITIONS.  31 


The  address  in  the  Lord's  Prayer  introduces  iis  at  once  into  the  very- 
heart  of  the  Christian  religion.  It  contains  three  important  ideas.  The 
word  Father — the  most  endearing  and  attractive  name  under  which 
God  Almighty  may  be  known,  but  which  can  only  be  properly  appre- 
ciated and  enjoyed  in  the  gospel  dispensation— teaches  us  the  pa<er»a? 
relation  which  he  sustains  to  us  in  Christ,  and  the  filial  relation  which 
we  sustain  to  him  by  faith  in  Christ,  his  only-beyotten  and  eternal  Son; 
the  word  our  refers  to  the  brotherly  relation  of  Christians  to  each 
other,  or  the  communion  of  saints;  and  the  words  ivho  art  in  heaven 
remind  us  of  our  celestial  destination.  It  is,  faith  wliich  prays,  Father; 
love  wliich  prays,  our;  and  hope  which  adds,  who  art  in  heaven.  The 
three  cardinal  Christian  graces  unite  harmoniously  in  every  true  prayer. 
The  full  meaning  of  this  address  could  not  be  understood  by  the  disciples 
before  the  outpouring  of  the  Holy  Spirit. 


X.  The  First  Three  Petitions. 

1.  What  is  the  first  petition  of  the  Lord^s  Prayer? 
Hallowed  be  Thy  name. 

2.  What  does  this  mean  ? 

Grant  that  we  may  rightly  know  and 
worship  Thee,  the  only  true  and  living  God, 
and  glorify  Thee  in  thought,  word,  and 
deed. 

*-  Isa.  6,  3.  Holy,  holy,  holy,  is  the  Lord  of  hosts :  the 
whole  earth  is  full  of  his  glory.  [The  Trisagion,  or  the  song 
of  the  seraphim.] 

John  17,  3.  This  is  life  eternal,  that  they  might  know  thee 
the  only  true  God,  .and  Jesus  Christ  whom  thou  hast  sent. 

Ps.  83,  18.  That  men  may  know  that  thou,  whose  name 
alone  is  Jehovah,  art  the  most  high  oA-er  all  the  earth. 

Matt.  4,  10.  Thou  shalt  worship  the  Lord  thy  God,  and  him 
only  shalt  thou  serve. 

Ps.  92,  1.  It  is  a  good  thing  to  give  thanks  unto  the  Lord, 
and  to  sing  praises  unto  thy  name,  0  Most  High. — Comp.  Ps. 
61,  15;  87,  2.  3;  143,  6-8. 

*  Matt.  5,  16.  Let  your  light  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father  which  is  in 
heaven. 

1  Cor.  10,  31.  Whether  therefore  ye  eat,  or  drink,  or  what- 
soever ye  do,  do  aH  to  the  glory  of  God. 

John  15,  8 ;  1  Pet.  2,  12. 


32  THE   FIRST    THREE   PETITIONS. 

3.  How  is  God's  name  dislionored? 

By  cursing  and  swearing ;  by  ingratitude  to 
God,  and  contempt  of  his  word  and  authority; 
by  false  doctrine  and  wicked  practice. 

Rom.  2,  24.  The  name  of  God  is  blasphemed  among  the 
Gentiles  through  you. 

Exod.  20,  7  J  Ezek.  5,  6;  36,  20.  23. 

4.  What  is  the  second  petition  f 
Thy  kingdom  come. 

5.  What  does  this  mean  f 

Reign  in  us  more  and  more  by  Thy  word 
and  Thy  Spirit,  and  spread  the  gospel  over  the 
whole  world,  until  all  men  become  true  Chris- 
tians, and  God  be  all  in  all. 

*  Matt.  6,  33.  Seek  ye  first  the  kingdom  of  God  and  his 
righteousness ;  and  all  these  things  shall  be  added  unto  you. 

Matt.  13,  31.  32.  The  kingdom  of  heaven  is  like  to  a  grain 
of  mustard  seed,  which  a  man  took  and  sowed  in  his  field : 
which  indeed  is  the  least  of  all  seeds :  but  when  it  is  grown  it 
is  the  greatest  among  herbs,  and  becometh  a  tree,  so  that  the 
birds  of  the  air  come  and  lodge  in  the  branches  thereof. 

Luke  17,  21.     The  kingdom  of  God  is  within  you. 

John  18,  36.     My  kingdom  is  not  of  this  world. 

Rom.  14,  17,  The  kingdom  of  God  is  not  meat  and  drink; 
but  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost. 

1  Cor.  15,  28.  When  all  things  shall  be  subdued  unto  him, 
then  shall  the  Son  also  himself  be  subject  unto  him  that  put 
all  things  under  him,  that  God  may  be  all  in  all. 

*  Rev.  11,  15.  The  kingdoms  of  this  world  are  become  the 
kingdoms  of  our  Lord,  and  of  his  Christ  j  and  he  shall  reign 
for  ever  and  ever. 

Dan.  2,  44  j  7,  14.  18.  27;  Luke  1,  33. 

6.  Why  should  loe  pray  for  the  coming  of  the  king- 
dom of  God,  since  it  has  already  come  in  Christ  ? 

Because  we  ourselves  are  not  yet  perfect 
Christians,  and  because  a  great  part  of  man- 
kind are  either  no  Christians,  or  false  Chris- 
tians. 


THE    FIRST   THREE   PETITIONS.  06 

Matt.  9,  37.  38.  The  harvest  truly  is  plenteous,  but  the 
laborers  are  few :  pray  ye  therefore  the  Lord  of  the  harvest, 
that  he  will  send  forth  laborers  into  his  harvest. 

2  Thess.  3,  1;  Rom.  10,  Ij  11,  25. 

7.  Who  are  not  Christians  F 

The  heathens,  Jews,  Mohammedans,  and 
infidels. 

8.  Who  are  false  Christians? 

Those  who  profess  Christ  with  their  lips, 
but  deny  him  in  their  lives. 

*  Matt.  7,  21.  Not  every  one  that  saith  unto  me,  Lord, 
Lord,  shall  eijjgr  into  the  kingdom  of  heaven ;  but  he  that 
doeth  the  will  of  my  Father  which  is  in  heaven, 

2  Tim.  .3,  5.  Having  the  form  of  godliness,  but  denying 
the  power  thereof. 

Tit.  1,  16.  They  profess  that  they  know  God;  but  in  works 
they  deny  him,  being  abominable  and  disobedient,  and  unto 
every  good  work  reprobate. 

9.  What  is  the  third  petition  ? 

Thy  will  be  done  on  earth  as  it  is  in  heaven. 

10.  What  does  this  mean  ? 

Grant  that  we  may  renounce  our  own  evil 
will,  and  cheerfully  obey  Thine  only  good  and 
perfect  will,  even  as  the  angels  and  saints  in 
heaven. 

*  Luke  22,  42.     Not  my  will,  but  thine  be  done. 

Ileb.  13,  20.  21.  Now  the  God  of  peace,  that  brought  again 
from  the  dead  our  Lord  Jesus,  that  great  Shepherd  of  the 
sheep,  through  the  blood  of  the  everlasting  covenant,  make 
you  perfect  in  every  good  work  to  do  his  will,  working  in  you 
that  which  is  well  pleasing  in  his  sight,  through  Jesus  Christ. 

■*"  1  John  2,  17.  The  world  passeth  away,  and  the  lust 
thereof:  but  he  that  doeth  the  will  of  God,  abideth  forever. 

Ps.  103,  20.  Bless  the  Lord,  ye  his  angels,  that  excel  in 
strength,  that  do  his  commandments,  hearkening  unto  the  voice 
of  his  word. 

4 


34  THE    FIRST   THREE   PETITIONS. 

11.    What  is  the  \oill  of  God  concerning  us? 

That  we  should  be  holy,  even  as  he  is  holy, 
and  that  by  faith  in  Christ  we  should  obtain 
eternal  life. 

•••  Matt.  5,  48.  Be  ye  perfect,  eA'en  as  your  Father  which  is 
in  heaven  is  perfect. 

■■'  Levit.  11,  44.     Ye  shall  be  holy;  for  I  am  holy. 

1  Thess.  4,  3.  This  is  the  wiH  of  God,  even  your  sanctifi- 
cation. 

John  6,  40.  This  is  the  will  of  him  that  sent  me,  that  every 
one  which  seeth  the  Son  and  believeth  on  him,  may  have  ever- 
lasting life. 

Notes  and  Hints. 

Q.  2.  The  name  of  God  is  God  himself  and  his  attributes,  as  far  as  he  has 
named  or  revealed  himself  to  man  in  the  works  of  creation,  redemption, 
and  sanctification,  and  includes  all  whereby  we  know  him.  Comp. 
John  17,  4.  6.  Hence  the  sanctification  of  God's  name  implies  also  the 
sanctification  of  his  holy  word,  his  holy  day,  and  all  his  ordinances. 

Q.  5.  The  kingdom  of  God  is :  (1)  the  kingdom  of  nature  or  of 
power,  which  embraces  all  his  creatures  (Ps.  103,  19:  "his  kingdom 
ruleth  over  all") ;  (2)  the  kingdom  of  grace,  or  the  church  militant  on 
earth,  where  God  rules  in  Christ  through  the  means  of  gi-ace  over  his 
people,  and  prepares  them  for  heaven  (Col.  1,  12-14;  Rom.  14,  17; 
Matt.  13,  31.  32);  (3)  the  kingdom  of  glory,  or  the  church  triumphant 
in  heaven,  which  shall  appear  in  its  full  splendor  at  the  second  coming 
of  Christ,  and  last  forever  (Matt.  25,  34:  "inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world;"  1  Cor.  15,  25-28;  Rev.  11, 
15).  It  is  the  spiritual  kingdom  of  grace  and  of  glory  to  Avhich  the 
petition  refers.  The  kingdom  of  Satan  and  of  darkness  stands  opposed 
to  the  kingdom  of  God,  but  must  iiltimately  subserve  the  will  and 
glory  of  God. 

Q.'7.  Heathenism  (paganism,  idolatry),  with  its  various  forms  and 
ramifications,  is  essentially  false  religion,  grown  wild  as  it  were  on  the 
soil  of  fallen  human  nature,  yet  groping  in  the  dark  after  the  "  unknown 
God."  It  may  be  compared  to  the  prodigal  son,  who  wastes  his  inherit- 
ance by  riotous  living,  but  retains,  even  in  his  deepest  degradation,  some 
recollection  of  his  father's  house.  In  Juda  ism  we  must  carefully  discrimi- 
nate between  that  which  preceded,  and  that  which  followed  the  intro- 
duction of  Christianity.  Ancient  Judaism,  as  laid  down  in  the  Scriptures 
of  the  Old  Testament,  was  the  preparation  for  the  true  religion  by  law 
and  prophecy;  post-Christian  Judaism  is  but  a  ruin  of  the  old,  though 
a  most  remarkable  one, — a  body  from  which  the  true  life  has  departed, 
and  which  looks  in  vain  for  the  coming  of  the  Messiah.  Moham- 
medanism (Islam)  is  an  eclectic  religion,  a  mixture  of  Jewish,  heatlien, 
and  a  few  apocryphal  Christian  elements, — a  sort  of  bastard  Judaism 
on  a  sensual  heathen  foundation;  as  Ishmael,  the  father  of  the  Arabs, 
was  a  son  of  Abraham,  but  of  the  slave  Hagar,  and  a  true  son  of  the 
wilderness. 

Heathenism  still  embraces  the  greatest  part  of  the  human  race, 
especially  in  Asia  and  Africa,  the  empire  of  China  alone  containing  over 
three  huudi-ed  millions  of  souls.    Christianity  is  the  religion  of  nearly 


THE   LAST    THREE   PETITIONS.  35 

all  Europe  and  America,  and  controls  at  the  same  time  the  entire  pro- 
gress of  history  and  civilization.  Mohammedanism  has  its  main  seat  in 
Turkey,  but  is  gradually  siukiug  into  decay.  Judaism  is  spread  all  over 
the  earth. 

The  religious  statistics  of  the  globe,  according  to  the  calculation  of 
Dr.  Dieterici  of  Berlin,  made  in  1859,  are  as  follow: — 

Heathens 800,000,000 

Mohammedans 160,000,000 

Jews 5,000,000 

Christians 335,000,000 

Total  number  of  inhabitants  of  the  earth 1,300,000,000 


XI.  The  Last  Tiiree  Petitions. 

1.  What  is  the  fourth  petition  ? 

Give  us  this  day  our  daily  bread. 

2.  WJiat  does  this  mean  ? 

Grant  us  all  things  necessary  for  the  body ; 
make  us  content  with  little,  and  grateful  for 
all  Thy  gifts. 

*  Ps.  145,  15,  16.  The  eyes  of  all  wait  upon  thee;  and  thou 
givest  them  their  meat  in  due  season.  Thou  openest  thine 
hand  and  satisfiest  the  desire  of  every  living  thing. — Comp. 
Ps.  37,  25 ;  James  1,  17. 

Prov.  30,  8.  Give  me  neither  poverty  nor  riches ;  feed  me 
with  food  convenient  for  me. 

Matt.  6,  34,  Take  no  [anxious]  thought  for  the  morrow: 
for  the  morrow  shall  take  thought  for  the  things  of  itself. 
SuflBcient  unto  the  day  is  the  evil  thereof. 

1  Tim.  6,  6-S.  Godliness  with  contentment  is  great  gain. 
For  we  brought  nothing  into  this  world,  and  it  is  certain  we 
can  carry  nothing  out.  And  having  food  and  raiment,  let  us 
be  therewith  content. 

Deut.  8,  10.  When  thou  hast  eaten  and  art  full,  then  thou 
shalt  bless  the  Lord  for  the  good  land  he  hath  given  thee. — 
Comp.  the  example  of  Christ,  John  6,  11 ;  Matt.  26,  26. 

1  Tim.  4,  4.  5.  Every  creature  of  God  is  good  and  nothing 
to  be  refused,  if  it  be  received  with  thanksgiving ;  for  it  is 
sanctified  by  the  word  of  God  and  prayer. 

3.  Wliat  is  the  fifth  petition  ? 

Forgive  us  our  debts,  as  we  forgive  our 
debtors. 


36  THE   LAST    THREE   PETITIONS. 

4.  WJiat  does  this  mean  f 

Cleanse  us  from  all  our    sins    through  the 
blood  of  Jesus  Christ  our  Saviour. 

*  Luke  18,  13.     God,  be  merciful  to  me  a  sinner. 

Ps.  51,  1.  2.  Have  mercy  upon  me,  0  God,  according  to  thy 
loving  kindness :  according  unto  the  multitude  of  thy  tender 
mercies  blot  out  my  transgressions.  Wash  me  thoroughly  from 
mine  iniquity,  and  cleanse  me  from  my  sin. 

John  1,  29.  Behold  the  Lamb  of  God,  which  taketh  away 
the  sin  of  the  world. 

•-■•  1  John  1,  7.  The  blood  of  Christ  his  Son  cleanseth  us 
from  all  sin. 

Eph.  1,  7.  Ill  whom  we  have  redemption  through  his  blood, 
the  forgiveness  of  sins,  according  to  the  riches  of  his  grace. 

5.  Why  do  you  add:  as  we  forgive  our  debtors? 
Because  we   should  always  be  ready  from 

the  heart  to  forgive  our  neighbor,  and  to  do 
good  even  to  our  enemy. 

*  Matt.  6,  14.  15.  If  ye  forgive  men  their  trespasses,  your 
heavenly  Father  will  also  forgive  you:  but  if  ye  forgive  not 
men  their  trespasses,  neither  will  your  Father  forgive  your 
trespasses. 

Matt.  18,  21.  22.  Then  came  Peter  to  him,  and  said,  Lord, 
how  oft  shall  my  brother  sin  against  me,  and  I  forgive  him? 
till  seven  times?  Jesus  said  unto  him,  I  say  not  unto  thee. 
Until  seven  times :  but,  Until  seventy  times  seven. — Comp.  Luke 
17,  3.  4. 

*  Rom.  12,  20.  21.  If  thine  enemy  hunger,  feed  him ;  if  he 
thirst,  give  him  drink  :  for  in  so  doing  thou  shalt  heap  coals  of 
fire  on  his  head.  Be  not  overcome  of  evil,  but  overcome  evil 
with  good.  f 

Luke  17,  3.  4 ;  Matt.  5,  44;  18,  32.  33 ;  James  2,  13. 

Examples  of  conciliatory  and  forgiving  disposition :  Christ 
on  the  cross  praying  for  his  murderers,  Luke  23,  34,  and 
Stephen,  doing  likewise,  Acts  7,  59.  Example  of  unforgiving 
and  implacable  disposition:  the  wicked  servant  in  the  parable, 
Matt.  18,  23-35. 

6.  What  is  the  sixth  petition  ? 

Lead  us  not  into  temptation,  but  deliver  us 
from  evil. 


THE    LAST    THREE    PETITIONS.  37 

7.    What  does  this  mean? 

Guard  and  strengthen  us  against  the  tempt- 
ations of  the  flesh,  the  world,  and  the  devil, 
and  save  us  at  last  in  heaven,  where  we  shall 
be  free  from  all  sin  and  evil,  and  enjoy  thee 
forever. 

*  Matt.  26,  41.  Watch  and  pray,  that  ye  enter  not  into 
temptation :  the  spirit  indeed  is  willing,  but  the  flesh  is  weak. 

Gal.  5,  17.  The  flesh  lusteth  against  the  Spirit,  and  the 
Spirit  against  the  flesh. 

1  John  2,  15.  Love  not  the  world,  neither  the  things  that 
are  in  the  world.— [Comp.  v.  16:  the  lust  of  the  flesh,  the  lust 
of  the  eyes,  and  the  pride  of  life.] 

1  John  5,  4.  Whatsoever  is  born  of  God  overcometh  the 
world :  and  this  is  the  victory  that  overcometh  the  world,  even 
our  faith. 

1  Pet.  5,  8.  Be  sober,  be  vigilant  j  because  your  adversary 
the  devil,  as  a  roaring  lion,  walketh  about,  seeking  whom  he 
may  devour.— Comp.  Eph.  6,  11-13;  James  4,  7;  Gen.  3,  1-5  • 
Matt.  4,  1-9. 

*  2  Tim.  4,  7.  8.  I  have  fought  a  good  fight,  I  have  finished 
my  course,  I  have  kept  the  faith:  h^enceforth ' there  is  laid  up 
for  me  a  crown  of  righteousness,  which  the  Lord,  the  righteous 
judge,  shall  give  me  at  that  day. 

Ps.  31,  5.  Into  thine  hand  I  commit  my  spirit:  thou  hast 
redeemed  me,  0  Lord  God  of  truth. 

2  Tim.  4,  18.  The  Lord  shall  deliver  me  from  every  evil 
work,  and  will  preserve  me  unto  his  heavenly  kingdom:  to 
whom  be  glory  for  ever  and  ever.     Amen. 

8.  What  is  the  cloxoJogy? 

Thine  is  the  kingdom,  and  the  power,  and 
the  glorj,  forever. 

9.  What  does  this  mean? 

That  God  is  both  able  and  willing  to  give 
us  all  good  things,  and  that  we  should  give 
him  all  glory  and  praise  for  ever  and  ever. 

1  Chron.  29,  11. 12.     Thine,  0  Lord,  is  the  greatness,  and  the 
power,  and  the  glory,  and  the  victory,  and  the  majesty :  for  all 
that  is  in  the  heaven  and  in  the  earth  is  thine;  thine  is  thj 
4^ 


38  THE   LAST    THREE   PETITIONS. 

kingdom,  0  Lord,  and  thou  art  exalted  as  head  above  all. 
Both  riches  and  honor  come  of  thee,  and  thou  reignest  over  all; 
and  in  thy  hand  is  power  and  might ;  and  in  thine  hand  it  is 
to  make  great,  and  to  give  strength  unto  all. 

*  Eph.  3,  20.  21.  Unto  him  that  is  able  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think,  according  to  the 
power  that  worketh  in  us,  unto  him  be  glory  in  the  church  by 
Christ  Jesus  throughout  all  ages,  world  without  end. 

*  Ps.  115,  1.  Not  unto  us,  0  Lord,  not  unto  us,  but  unto 
thy  name  give  glory,  for  thy  mercy  and  for  thy  truth's  sake. 

10.    What  do  you  express  lij  the  concluding  word,  Amen  f 

My  fervent  desire  and  strong  faith  that  God, 

who  is  faithful  and  true,  will  surely  answer  my 

prayer. 

*  2  Cor.  1,  20.  All  the  promises  of  God  in  him  are  yea,  and 
in  him  Amen,  unto  the  glory  of  God  by  us. 

Isa.  65,  24.  And  it  shall  come  to  pass,  that  before  they  call, 
I  will  answer;  and  while  they  are  yet  speaking,  I  will  hear. 

2  Tim.  2,  13.  If  we  believe  not,  yet  he  abideth  faithful ;  he 
cannot  deny  himself. 

Notes  and  Hints. 

Q.  2.  This  is  the  only  petition  refering  to  our  bodily  and  temporal 
wants,  which  should  therefore  be  entirely  subordinated  in  prayer  to 
our  spiritual  wants.  The  daily  bread  includes  all  that  belongs  to  the 
necessities  of  our  temporal  life,  as  food,  raiment,  and  clothing,  but  ex- 
cludes all  which  lies  beyond,  and  occupies  thus  the  happy  medium 
between  poverty  and  riches.  It  is  called  bread,  becaiise  bread  is  the 
most  essential  and  valuable  article  of  food ;  daily,  because  we  need  it 
from  day  to  day ;  this  day  is  added,  because  we  should  not  anxiously 
care  for  the  morrow,  but  trust  to  God  for  the  future. 

Q.  4.  Sins  are  called  debts,  because  we  are  obliged  to  keep  God's  com- 
mandments, and  because  sins  must  be  either  paid,  or  atoned,  ot  forgiven. 
Since  we  can  neither  pay  nor  atone  for  our  sins,  but,  on  the  contrary, 
daily  increase  our  guilt,  we  ask  that  they  may  be  forgiven  us  for 
Christ's  sake,  w^ho  by  his  bloody  sacrifice  on  the  cross  has  fully  paid 
and  atoned  for  the  sin  of  the  whole  world,  and  thus  satisfied  the  justice 
of  God. 

Q.  7.  The  Reformed  catechisms  and  commentators  (following  St. 
Chrysostom)  number  but  six  petitions,  because  the  words :  Deliver  us 
from  evil  form  grammatically  one  sentence  with  the  preceding  peti- 
tion and  complete  the  idea,  and  because  of  the  numerical  correspond- 
ence of  the  two  classes  of  petitions.  But  the  Lutherans  (following  St. 
Augustin)  generally  regard  the  words  referred  to  as  a  separate  petition, 
and  hence  number  seven  petitions,  in  view  of  the  comprehensive  mean- 
ing of  the  word  evil  (including  all  the  consequences  of  sin),  and  also  in 
view  of  the  sacredness  of  the  number  seven.  The  difference,  however, 
Las  no  religious  importance.  The  word  evil  is  by  some  understood  of 
the  evil  one,  the  devil ;  by  others,  of  sin  with  all  its  effects  ;  by  others,  of 
misery.    The  second  interpretation  is  the  correct  one. 


THE   LAST   THREE   PETITIONS.  39 

Q.  10.  The  Hebrew  word  Amen  (i.e.  truly,  verily)  was  the  conclusion 
of  prayer  according  to  ancient  Jewish  custom.  It  is  a  word  of  devout 
desire:  May  it  be;  a  word  of  certain  faith:It  must  be;  and  a  word  of 
confident  hope:  It  shall  be. 

If  we  now  look  back  once  more  to  the  whole  prayer,  we  must  admire 
its  order,  symmetry,  and  completeness.  Its  symmetrical  arrangement 
seems  to  be  based  on  the  sacred  number  three,  in  allusion  to  the 
mystery  of  the  Holy  Trinity.  The  division  into  address— petitions — and 
thanksgiving,\s  trinitarian;  the  address,  Our — Father — in  heaven, i^i  tri- 
nitarian ;  the  doxology,  kingdom — poioer — glory,  is  trinitarian ;  and  so 
are  both  cla.sses  of  petitions.  Between  the  first  three  and  the  last  three 
petitions,  moreover,  there  is  a  beautiful  correspondence.  The  first  and 
the  fourth  petitions — the  name  of  God,  and  the  daily  bread — naturally 
refer  mainly  to  God  as  the  Creator  and  Preserver  (the  Father);  the 
second  and  the  fifth  petitions — the  kingdom  of  God,  and  the  forgive- 
ness of  sins — to  God  the  Saviour  and  Redeemer  (the  Son);  the  third 
and  sixth  petitions — the  will  of  God,  and  the  deliverance  from  all  evil 
—to  God  the  Sanctifier  and  Finisher  (the  Holy  Ghost). 


40  OF   THE    CHRISTIAN   FAITH. 

PART  SECOND. 


XII.  Of  the  Christian  Faith. 

1.  What  is  Christian  faith? 

A  VITAL  union  of  the  soul  with  Christ,  by 
which  we  become  partakers  of  his  life  and  all 
his  benefits. 

*  John  6,  47.  Verily,  verily,  I  say  unto  you,  He  that  be- 
lieveth  on  me,  hath  everlasting  life. 

*  Gal.  2,  20.  I  live;  yet  not  I,  but  Christ  liveth  in  me:  and 
the  life  which  I  now  live  in  the  flesh,  I  live  by  the  faith  of  the 
Son  of  God,  who  loved  me  and  gave  himself  for  me. 

2.  What  belongs  to  true  faith? 

A  knowledge  of  God  and  of  Christ,  a  belief 
in  his  word,  and  a  hearty  confidence  in  his 
mercy. 

John  17, 3.  This  is  life  eternal,  that  they  might  know  thee  the 
only  true  God,  and  Jesus  Christ  whom  thou  hast  sent. — John 
6,  69.  We  believe  and  are  sure,  etc. — 2  Tim.  1,  12.  I  know 
whom  I  have  believed,  and  am  persuaded,  ete. 

Acts  24,  14.  I  worship  the  God  of  my  fathers,  believing  all 
things  which  are  written  in  the  law  and  in  the  prophets. — 1  Thess. 
2,  13.  When  ye  received  the  word  of  God  [the  gospel]  which 
ye  heard  of  us,  ye  received  it  not  as  the  word  of  men,  but  (as  it 
is  in  truth)  the  word  of  God,  which  effectually  worketh  also  in 
you  that  believe. 

*  Heb.  11,  1.  Faith  is  the  substance  [or,  confidence]  of  things 
hoped  for,  the  evidence  of  things  not  seen. — Heb.  10,  22.  Let  us 
draw  near  with  a  true  heart  in  full  assurance  of  faith. 

Examples:  Abraham  (eomp.  Rom.  4,  20.  21),  and  the  whole 
cloud  of  witnesses,  Heb.  11  and  12. 


OF   THE   CHRISTIAN   FAITH.  41 

3.  What  are  the  contents  and  object  of  faith? 

The  triune    God  and    his   holy  word,  espe- 
cially the  gospel  of  Christ. 

•■■  Mark  1,  15.     Repent  ye,  and  believe  the  gospel. 
Acts  16,  31.     Believe  on  the  Lord  Jesus  Christ. 
John  3,  16.  36;  6,  47;  1  John  5,  10. 

4.  Who  works  faith  in  us? 
The  Holy  Spirit. 

*  1  Cor.  12,  3.  No  man  can  say  that  Jesus  is  the  Lord,  but 
by  the  Holy  Grhost. 

Gal.  5,  22.     The  fruit  of  the  Spirit  is  . . .  faith. 
Matt.  16,  17;  John  15,  26;  2  Cor.  3,  5. 

5.  How  does  the  Holy  Spirit  work  faith? 

By  the  means  of  grace,  especially  the  preach- 
ing of  the  gospel. 

*  Rom.  10,  17.  Faith  cometh  by  hearing  [or,  preaching], 
and  hearing  by  the  word  of  God. 

John  17,  20  (which  shall  believe  on  me  through  their  word) ;  1 
Pet.  1,  23  (being  born  again  ...  by  the  word  of  God) ;  James  1, 18. 

6.  What  is  the  effect  of  faith? 
Faith  justifies  and  saves. 

*  Rom.  10,  10.  "With  the  heart  man  believeth  unto  right- 
eousness; and  with  the  mouth  confession  is  made  unto  salva- 
tion.—Comp.  3,  24;  5,  1 ;  Gal.  2,  20;  Phil.  .3,  8.  9. 

*  Mark  16,  16.  He  that  believeth  and  is  baptized  shall  be 
saved ;  but  he  that  believeth  not  shall  be  damned. 

Eph.  2,  8.  9.     By  grace  are  ye  saved,  through  faith. 
Acts  16.  31.     Believe  on  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved,  and  thy  house. 

John  3,  16.  36;  Acts  15,  11 ;  1  John  5,  10. 

7.  Is,  then,  faith  the  ground  or  cause  of  salvation? 
No ;  Jesus  Christ  is  the  only  ground  of  our 

salvation. 

*  Acts  4,  12.  Neither  is  there  salvation  in  any  other :  for 
there  is  none  other  name  under  heaven  given  among  men, 
whereby  we  must  be  saved. 

Acts  15,  11-  Eph.  2,  8.  9;  1  Tim  2,  5.  6. 


42  OF    THE   CHRISTIAN    FAITH. 

8.  What,  then,  has  faith  to  do  ivith  salvation? 

It  is  the  condition  of  salvation,  because  it 
accepts  and  appropriates  Jesus  Christ  and  his 
merits  to  our  personal  benefit. 

John  6,  47.     He  that  believeth  on  me  hath  everlasting  life. 

*  Heb.  11,  6.  Without  faith  it  is  impossible  to  please  God; 
for  he  that  cometh  to  God  must  believe  that  he  is,  and  that  he 
is  a  rewarder  of  them  that  diligently  seek  him. 

9.  What  is  the  nature  of  justifying  and  saving  faith? 
It  must  be  living,  and  bring  forth  good  works. 

••^-  Matt.  7,  17.  20.  Every  good  tree  bringeth  forth  good  fruit; 
but  a  corrupt  tree  bringeth  forth  evil  fruit.  . . .  Wherefore  by 
their  fruits  ye  shall  know  them. 

*  Gal.  5,  6.  In  Jesus  Christ  neither  circumcision  \_i.e.  Jewish 
descent]  availeth  any  thing,  nor  uncircumcision  [gentile  descent] ; 
but  faith,  which  worketh  by  love. 

10.  Is  there  also  a  dead  faith? 

Yes;  the  devils  also  believe  and  tremble. 

1  Cor.  13,  2.  Though  I  have  all  faith,  so  that  I  could  remove 
mountains,  and  have  not  charity,  I  am  nothing. 

*  James  2,  26.  As  the  body  without  the  spirit  is  dead,  so  faith 
without  works  is  dead  also. 

James  2,  19.  20. 

11.  Should  we  also  confess  our  faith? 

Yes ;  we  should  openly  confess  Christ  before 
men,  and  never  be  ashamed  of  him. 

*  Matt.  10,  32.  33.  Whosoever  shall  confess  me  before  men, 
him  will  I  confess  also  before  my  Father  which  is  in  heaven. 
But  whosoever  shall  deny  me  before  men,  him  will  I  also  deny 
before  my  Father  which  is  in  heaven. 

*  Rom.  10,  10.  With  the  heart  man  believeth  unto  right- 
eousness; and  with  the  mouth  confession  is  made  unto  salvation. 

Rom.  1,  16.     I  am  not  ashamed  of  the  gospel  of  Christ. 

Note. 
This  lesson  refers  to  the  faith  by  which  we  believe  (subjective  faith, 
fides  qua  eredimus),  the  following  lessons, to  the  faith  xohich  we  believe, 
or  the  contents  and  objects  of  faith  {objective  faith,  Creed,  fides  qux 
creditur.) 


THE   apostles'    CREED.  43 

Xni.  The  Apostles'  Creed. 

1.  What  is  tJie  Apostles'  Creeds 

A  summary  of  the  chief  articles  of  the 
Christian  faith  which  are  necessary  to  our 
salvation. 

2.  Whi/  is  it  called  the  Apostles'  Creed? 
Because  it  agrees  with  the  doctrine  of  the 

apostles. 

3.  Repeat  this  Creed. 

$  teliebe  in  (gotr  tf)e  dFatJer  Elmig^tp, 
IHaket:  of  ttabcn  anti  earttj. 

Hnti  in  H^csus  Ulijnst  Jis  onlp  ficgottcn 
£on  our  ILoiti;  toijo  U)a!S  conccibct  tg  tfje 
Jgolg  (^i)ost,  torn  of  tije  Uirgin  itfarp; 
suffcreti  untier  10ontiu0  dilate,  luas  cruciftetJ, 
tjeati,  anti  turictr;  i^e  tjcsrentieti  into  ijcU 
[f)atiei5] ;  tt)e  tjirti  tiag  ?IK  t^o^c  from  tf)e  tJcati ; 
J^e  ascentietJ  into  tcabcn;anti  sitteti^  at  tje 
rigjt  {lanti  of  <!^oti  tfje  dFatfter  Elmigf)tg; 
from  ti^cncc  ^t  sftall  come  to  jutige  tje  quick 
anti  tjc  ticati. 

5  t)clicbe  in  tftc  Jgolg  0t)ost;  tje  tolg 
catholic  (EJurci^,  tt)e  communion  of  saintg; 
tie  forgibcncss  of  m\^;  X\)t  resurrection  of 
t|e  totip,  anti  tfie  life  eberlasting.    Emen. 

4.  Hoio  is  the  Creed  divided? 

Into  three  parts,  which  correspond  to  the 
three  persons  of  the  Holy  Trinity. 

5.  Of  what  does  the  first  part  treat? 

Of  God  the  Father,  and  our  creation. 


44  THE  apostles'  creed. 

6.  Of  what  does  the  second  part  treat? 

Of  God  the  Son,  and  our  redemption. 

7.  Ofwliat  does  the  third  part  treat? 

Of  God  the  Holy  Ghost,  and  our  sanctifica- 
tion. 

8.  Why  do  ijou  say:  I  believe? 

Because  I  must  believe  for  myself,  and  be- 
come personally  united  to  Christ,  in  order  to 
be  saved. 

Luke  7,  60.     Thy  faith  hath  saved  thee. 
Hab.  2,  4;  Rom.  1,  17;  Gal.  3,  11,  and  the  parable  of  the  ten 
virgins,  Matt.  25,  8.  9. 

Notes  and  Hints. 

Q.  2.  The  Apostles'  Creed  was  not  composed  by  the  apostles,  as  was 
formerly  believed,  but  grew  np  gradually  during  the  second  and  third 
centuries,  from  the  confession  of  Peter  (Matt.  16, 16),  and  the  baptismal 
formula  (Matt.  28,  19),  in  strict  accordance  with  the  teaching  and  the 
very  words  of  the  apostolic  writings.  It  is,  therefore,  the  product  of  the 
primitive  church,  under  the  direction  and  guidance  of  the  Holy  Spirit. 
In  its  present  form  it  came  first  to  prevail  in  the  Latin  church,  from 
which  it  passed  down  through  the  middle  ages  into  all  the  evangelical 
churches.  It  is  still  a  common  bond  of  union  between  Greek,  Latin, 
and  Protestant  Christendom,  and  between  the  church  of  the  past 
and  the  church  of  the  present.  Hence  it  has  an  authority  and  weight 
which  no  modern  summary,  however  excellent,  could  acquire. 

Q.  3-7.  The  Creed,  being  an  expansion  of  the  baptismal  formiila,  is 
trinitarian  in  its  construction,  and  brings  before  us  in  bold,  simple  out- 
lines the  great  deeds  of  God  the  Father,  Son,  and  Holy  Ghost,  as  objects 
of  faith.  It  reflects  the  history  of  God"s  own  revelation,  and  the  order 
of  the  Christian  salvation,  commencing  with  the  creation  and  ending 
with  life  everlasting.  The  comprehensive  brevity  of  contents,  the  natural 
simplicity  and  beauty  of  arrangement,  and  the  popularity  of  style,  to- 
gether with  its  sacred  antiquity  and  universal  authority,  give  this  Creed 
a  preference,  for  general,  and  lihirgical  use,  above  all  more  elaborate 
Christian  symbols  or  confessions  of  faith,  however  important  these  are  in 
their  proper  place.  It  may  be  compared,  for  these  reasons,  to  the  Lord's 
Prayer.  It  is  the  model  confession  of  faith,  ever  old  and  ever  new,  and 
can  never  be  superseded. 

Q.  3.  Hades,  i.e.  the  region  of  the  dead,  or  the  underworld  (the  Hebrew 
sheol),  is  the  proper  word,  which  should  have  been  retained,  like  so 
many  other  Greek  terms  in  our  English  Bible  (as  Christ,  Bible,  baptism, 
apostle,  angel,  etc.),  instead  of  hell,  which  is  apt  to  mislead.  For  in 
modern  usage  hell  (probably  from  the  Saxon  word  helan,  to  cover,  to 
conceal)  signifies  the  state  and  place  of  eternal  damnation,  like  the 
Hebrew  geJienna  (which  occurs  twelve  times  in  the  Greek  Testameut) ; 
while  hades  (which  occurs  eleven  times  in  the  Greek  Testameut, 


EXISTENCE  AND  ATTRIBUTES    OF    GOD.         45 

and  is  likewise  translated  heU  in  the  Common  Version,  except  in  1  Cor. 
15,  55)  is  the  abode  of  all  the  departed,  both  the  righteous  and  wicked, 
and  corresponds  to  the  Hebrew  shcol.  The  American  editions  of  the 
Bool:  of  Common  Prayer  leave  it  optional  with  the  minister  to  use  in 
the  Creed  hdl,  or  the  place  of  departed  spirits,  or  to  omit  the  clause 
altogether.  The  Common  Prayer  Book  places  a  (.)  after  hell,  and  thus 
connects  the  descent  into  hades  with  the  resurrection  in  orfe  article, 
while  others,  on  the  contrary,  connect  it  with  the  preceding  article  by 
placing  a  (,)  after  buried.  It  forms  rather  a  separate  article,  and  should 
be  included  in  (;),  as  above, 

Q.  4.  The  parts  are  marked  by  paragraphs;  the  several  articles  by  (;), 
giving  one  article  to  the  first,  eight  articles  to  the  second,  and  four 
articles  to  tlie  third  part.  Some,  however,  distinguish  fourteen,  others 
only  twelve  articles.     Hence  also  the  difference  in  punctuation. 


XIV.  The  Existence  and  Attributes  of  God. 

1.  What  do  you  believe  concerning  God  the  Father? 
I  believe  in  God  the  Father  Almighty,  Maker 

of  heaven  and  earth. 

2.  What  is  God? 

God  is  the  uncreated  and  infinite  Spirit,  the 
greatest  and  most  perfect  Being,  the  Author 
and  Giver  of  all  good. 

*  John  4,  24.  God  is  a  Spirit. 

*  1  John  4,  8.     God  is  love. 

1  John  1,  5.  God  is  light,  and  in  him  is  no  darkness  at  all. 

Matt.  5.  48.  Be  ye  perfect,  even  as  your  Father  which  is  in 
heaven  is  perfect. 

Matt.  19,  17.  There  is  none  good  [in  the  absolute  sense]  but 
one,  that  is,  God. 

••■  Rom.  11.  36.  Of  him,  and  through  him,  and  to  him,  are 
all  things. 

ITim.  1,  ITj  6,15.16;  James  1,  17;  Rev. 4,  8:  Ex.  3, 14:  Job 
11,  7-9.  ' 

3.  Whence  do  you  knoio  the  existence  of  God? 
From  the  works  of  creation,  the  conscience 

of  man,  the  history  of  the  world,  and  from  the 
Holy  Scripture. 


46        EXISTENCE    AND    ATTRIBUTES    OF    GOD. 

Ps.  19,  2-4;  Rom.  1,  19.  20;  IU)m.  2,  U.  15;  Acts  14,  17; 
17,  27.  28;  John  1,  18;  2  Tim.  3,  16.  17;  Heb.  1,  1.  2;  2  Pet. 
1,  19.     Comp.  Less.  III.  Q.  1. 

4.  Are  there  any  sensible  men  ivlio  deny  tJie  existence 
of  God? 

No ;  only  the  fool  says  in  his  heart :  There 
is  no  God. 

Ps.  14,  1. 

5.  Wliat  are  the  principal  attributes  of  God? 

God  is  eternal,  almighty,  omnipresent,  omni- 
scient, most  wise,  holy,  righteous,  longsuffer- 
ing,  and  full  of  love,  mercy,  and  truth. 

Ex.  34,  6.  The  Lord  God  is  merciful  and  gracious,  long- 
suffering,  and  abundant  in  goodness  and  truth. 

1  Tim.  1,  6.  jSTow  unto  the  King  eternal,  immortal,  invisible, 
the  only  wise  God,  be  honor  and  glory  for  ever  and  ever. 

Notes  and  Hints. 

Q.  4.  Although  there  are  few  theoretical  atheists,  there  are,  alas! 
everywhere  many  practical  atheists,  who  live  as  if  there  were  no  God 
and  no  eternity. 

Q.  5.  The  passages  on  the  several  attributes  or  perfections  of  God  are 
too  numerous  to  be  quoted  in  full.  The  attributes  may  be  divided 
into :  (1)  metaphysical,  which  relate  to  the  nature  or  general  being  of 
God,  as  eternity,  alniightiness,  omnipresence,  unchangcableness ;  (2) 
intellectual,  or  attributes  of  the  divine  mind,  as  wisdom,  omniscience ; 
(3)  moral,  or  attributes  of  the  divine  will :  holiness,  righteousness,  long- 
suffering,  goodness,  kindness,  love,  mercy,  and  fxithfulness. 

The  teacher  may  explain  the  principal  attributes  in  a  popular  manner, 
and  select  the  principal  passages  for  each,  as  follows :  God  is  eternal;  i.e. 
he  has  neither  beginning  nor  end,  1  Tim.  1,  7 ;  Ps.  90,  2-4;  102,  27.  God  is 
almighty ;  i.e.  he  can  create  at  pleasure,  or,  with  him  nothing  is  impossi- 
ble (except  sin  and  all  that  is  inconsistent  with  his  character),  Isa.  32, 
17;  Ps.  115,  3;  Luke  1,  37;  Matt.  19,  26.  God  is  omnipresent;  i.e.  he  is 
everywhere,  and  fills  all  things  with  his  power,  Ps.  139,  7-12;  1  Kings  8, 
27 ;  Jer.  23,  23. 24.  God  is  omniscient ;  i.e.  he  knows  all  things,  and  knows 
them  perfectly,  Ps.  1.39,  1-6.  God  is  holy ;  i.e.  free  from  all  sin  and  evil, 
and  morally  perfect,  Ps.  5,  4 ;  Isa.  6,  3 ;  Rev.  4,  8.  God  is  righteous ;  i.e.  he 
rewards  the  good  and  punishes  the  wicked,  Ex.  34,  7 ;  Ps,  5,  5.  6;  Rom. 
1,  18;  2,  6-11.  God  is  patient  and  longsuffering ;  i.e.  he  delays  the 
righteous  punishment  of  the  sinner,  and  gives  him  time  to  repent,  Ex. 
34,6.7;  Ps.  103,  8.  God  is  love;  i.e.  he  communicates  himself  to  his 
creatures,  and  makes  them  partakers  of  his  glory  and  bliss.  Love  is 
the  deepest  and  most  comprehensive  attribute  of  God,  the  animating 
soul  and  uniting  bond  of  all  his  perfections :  hence  God  is  called  love, 
i.e.  pure  love,  absolute  love,  love  itself,  1  John  4,  8.  Mercy  is  rcdeemr 
ing  love,  or  love  as  revealed  in  Christ  in  the  salvation  of  sinners. 


THE    UNITY  AXD    TRINITY   OF    GOD.  47 


XV.  The  Unity  and  Trinity  of  God. 

1.  Are  there  more  gods  than  one? 

No :  there  is  but  one  living  and  true  God. 

Ex.  20,  2.  3.     I  am  the  Lord  thy  God Thou  shalt  have 

no  offeer  gods  before  mc. 

*  Dent.  6,  4.    Hear;  0  Israel:  The  Lord  our  God  is  one  Lord. 
Isa.  44,  6.     I  am  the  first,  and  I  am  the  last,  and  beside  me 

there  is  no  God. 

John  17,  3.  This  is  life  eternal,  that  they  might  know  thee 
the  only  true  God,  and  Jesus  Christ  whom  thou  hast  sent. 

1  Cor.  8,  4.     There  is  none  other  God  but  one. 

1  Cor.  8,  6.  To  us  there  is  but  one  God,  the  Father,  of  whom 
are  all  things,  and  we  in  him;  and  one  Lord  Jesus  Christ,  by 
whom  are  all  things,  and  we  by  him. 

1  Thess.  1.  9.  Ye  turned  to  God  from  idols  to  serve  the  living 
and  true  God. 

1  John  5,  21.     Little  children,  keep  yourselves  from  idols. 

2.  But  is  God  not  triune? 

Yes:   God  is  one  in  essence  or  being,  and 
triune  in  person. 

3.  Name  the  three  persons  in  the  one  Divine  being. 
The  Father,  the  Son,  and  the  Holy  Ghost; 

and  these  three  are  one. 

■■•  Matt.  28,  19.  Go  ye,  therefore,  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost. 

*  2  Cor.  13,  13.  The  grace  of  the  Lord  Jesus  Christ,  and  the 
love  of  God  [the  Father],  and  the  communion  of  the  Holy 
Ghost,  be  with  you  all. 

1  John  5,  7.  There  are  three  that  bear  record  in  heaven,  the 
Father,  the  Word  [the  personal  eternal  "Word,  Jesus  Christ, 
comp.  John  1,  1.  14],  and  the  Holy  Ghost:  and  these  three  are 
one  [one  divine  being  or  substance]. 

Comp.  Matt.  3,  16.  17  (Avhere  the  Father,  the  Son,  and  the 
Holv  Spirit  in  the  form  of  a  descending  dove,  are  distinguished  at 
the  baptism  of  Christ) ;  John  14,  16 ;  1  Pet.  1,  2  ;  Rev,  1.  4.  5 ; 
also  the  intimations  of  the  Old  Testament,  in  the  account  of 
creation.  Gen.  1,  1-3.  where  God  creates  through  the  Word,  i.e. 
Christ  according  to  his  divine  nature  (comp.  Ps.  33,  3 ;  John  1, 


48  THE    UNITY  AND    TRINITY   OF    GOD. 

1.  3;  Heb.  1,  2),  and  where  the  Spirit  of  God  moves  upon  the 
face  of  the  waters ;  the  three/old  blessing  of  Aaron,  Num.  6,  24 
-26  (comp,  with  the  apostolic  benediction,  2  Cor.  13,  13)  ,•  and 
the  thrice  holy  of  the  Seraphim,  Isa.  6,  3. 

4.  Why  do  you  believe  in  the  Holy  Trinity  ? 
Because  God  has  so  revealed  himself  in  his 

word,  and  continues  so  to  reveal  himself. 

5.  How  does  God  reveal  himself? 

As  Father  in  the  work  of  creation,  as  Son  in 
the  work  of  redemption,  and  as  Holy  Spirit  in 
the  work  of  sanctification. 

Notes  axd  Hints, 

Q.  3.  The  Scripture  proof  for  the  doctrine  of  the  Holy  Trinitj'  rests 
not  simply  on  the  express  passages  above  quoted,  but  on  all  those 
passages  which  separately  teach  the  divinity  of  Clirist  or  of  the  Holy 
Spirit.  (Comp.  Less.  XXIV.  and  XXXIII.)  For  the  divinity  of  Christ 
and  the  Holy  Spirit  cannot  be  held  in  connection  with  the  funda- 
mental doctrine  of  the  unity  of  the  Godhead,  except  in  the  form  of 
tri-unity  or  trinity,  i.e.  the  unity  of  essence  and  the  trinity  of  per- 
sons. Finally,  the  trinity  follows  from  the  whole  revelation  of  God  in 
the  threefold  work  of  creation,  redemption,  and  sanctification.  Hence 
it  is  the  most  comprehensive  doctrine,  and  the  holy  symbol  of  the 
Christian  religion  as  distinct  from  heathen  polytheism  on  the  one  hand, 
and  the  abstract  and  lifeless  monotheism  of  the  Jews  and  Moham- 
medans on  the  other. 

Q.  5.  God  is  essentially  triune  from  eternity :  the  Father  neither  be- 
gotten nor  proceeding,  the  Sou  eternally  begotten  of  the  substance  of 
the  Father  and  beloved  by  the  Father,  the  Holy  Ghost  eternally  pro- 
ceeding from  the  Father  and  the  Son  and  uniting  both.  But  he  has 
also  revealed  himself  as  such,  and  it  is  from  the  trinity  of  revelation 
that  we  infer  the  trinity  of  being  or  essence.  Each  person  has  its  pecu- 
liar work,  yet  all  co-operate  together  in  every  stage  of  revelation. 
Thus,  God  the  Father  creates  and  preserves  the  world,  but  through  his 
Son,  in  the  Holy  Spirit.  Christ  redeems  the  world,  but  as  sent  by  the 
Father  and  filled  with  the  Holy  Spirit.  The  Holy  Spirit  regenerates 
and  sanctifies,  but  he  proceeds  from  the  Father  and  the  Son,  and  applies 
the  work  of  the  Son. 

The  Holy  Trinity  is  more  an  object  of  adoration  than  of  speculation. 
Still,  it  may  be  brought  somewhat  nearer  to  our  comprehension  by 
analogies,  such  as  the  trinity  of  tlie  liumau  being — body,  soul,  and  f-i)irit ; 
the  trinity  of  the  mental  faculties — cognition,  volition,  and  feeling:  tlic 
three  grammatical  persons — ^I,  thou,  he;  the  trinity  of  love — the  loving 
subject,  the  beloved  object,  and  the  iinion  of  both  (hence  tlic  saying  of 
Augustin:  "Where  there  is  love  there  is  trinity") ;  the  threefold  nature 
of  self-consciousness,  etc.  Only  we  must  not  suppose  that  any  of  these 
analogies  1)orrowcd  from  the  creature  are  more  than  very  imperfect  illus- 
trations of  the  deepest  and  most  unfathomable  mystei-y  of  the  Christian 
faith. 


THE    CREATION    OF    THE    WORLD.  49 


XVI.  The  Creation  of  the  World. 

1.  Who  created  the  world? 
God  the  Father  Ahnighty. 

*  Gen.  1,  1.  In  the  beginning  God  created  the  heaven  and 
the  earth. 

Ex.  20,  11.  In  six  days  the  Lord  made  heaven  and  earth, 
the  sea,  and  all  that  in  them  is. 

Comp.  the  two  accounts  of  creation,  Gen.  1  and  2  ;  also  Ps. 
33,  6;  102,  25 ;  Neh.  9,  6 ;  Hcb.  1,  10  ;  11,  3. 

2.  What  do  you  mean  hy  the  loorld  which  God  made? 
The  heaven  and  the  earth,  and  all  that  in 

them  is,  things  visible  and  invisible,  men  and 
angels. 

Ex.  20,  11 ;  CoL  1,  16. 

3.  Through  lohom  did  God  create  the  world? 
Through  his  Son,  the  eternal  Word. 

*  Ps.  33,  6.  By  the  Word  of  the  Lord  were  the  heavens  made  ; 
and  all  the  host  of  them  by  the  breath  [spirit]  of  his  mouth. 

John  1.  3.  All  things  were  made  by  him  [i.e.  the  Logos  or 
eternal  Word,  which  was  in  the  beginning,  v.  1,  and  which  in 
the  fulness  of  time  was  made  flesh,  v.  14] ;  and  without  him 
was  not  any  thing  made  that  was  made. 

Col.  1,  15.  By  him  [Christ]  were  all  things  created,  that  are 
in  heaven  and  that  are  in  earth,  visible  and  invisible,  whether 
they  be  thrones,  or  principalities,  or  powers ;  all  things  were 
created  by  him,  and  for  him. 

Gen.  1,'  3  (God  spake  :  Let  there  be  light) ;  Heb.  1,  2;  1  Cor. 
8,  6. 

4.  When  did  God  create  the  loorld  ? 
In  the  beginning  of  time. 

Gen.  1,1;  Ps.  102,  5. 

5.  Of  what  did  God  create  the  world? 
Out  of  nothing,  by  his  almighty  will. 

*  Heb.  11,  3.     Through  faith  we  understand  that  the  worlds 

5* 


60  THE    CREATION    OF   THE   WORLD. 

■were  framed  by  the  word  of  God,  go  that  things  which  are  seen 
were  not  made  of  things  which  do  appear. 
Ps.  33,  6-9;  Rom.  4,  17;  Rev.  4,  11. 

6.  How  was  the  ivorld  when  God  made  itf 
Very  good. 

-^  Gen.  1,  31.  God  saw  every  thing  that  he  had  made,  and 
behold,  it  was  very  good. 

7.  For  what  end  did  God  create  the  world? 

For  his  own  glory,  and  for  the  happiness  of 
his  creatures. 

*  Rom.  11,  36.  Of  him,  and  through  him,  and  to  him,  are 
all  things :  to  whom  be  glory  forever. 

Prov.  16,  4.     The  Lord  hath  made  all  things  for  himself. 

Ps.  145, 10.  All  thy  works  shall  praise  thee,  0  Lord ;  and  thy 
saints  shall  bless  thee. 

•■•  Rom.  14,  8.  Whether  we  live,  we  live  unto  the  Lord;  and 
whether  we  die,  we  die  unto  the  Lord:  whether  we  live,  there- 
fore, or  die,  we  are  the  Lord's. 

8.  What  does  the  article  of  creation  teach  you? 
That  in  all  the  works  of  creation  I  should 

admire  and  adore  the  majesty,  power,  wisdom, 
and  goodness  of  God. 

•-■•  Ps.  19,  1.  The  heavens  declare  the  glory  of  God;  and  the 
firmament  showeth  his  handywork. 

-■■  Ps.  104,  24.  0  Lord,  how  manifold  are  thy  works!  In 
wisdom  hast  thou  made  them  all:  the  earth  is  full  of  thy 
riches. 

Notes  and  Hints. 

Q.  1.  To  create,  means,  strictly  speaking,  to  bring  forth  something  out 
of  nothing,  or  to  call  things  from  non-existence  into  existence.  In  this 
sense  God  alone  can  create ;  while  men  can  only  produce  something 
new  out  of  material  already  existing.  There  is,  moreover,  a  difference 
between  creation  and  generation.  The  xuorld  was  created  of  nothing, 
by  the  free  will  of  God,  and  is  different  from  him  in  substance :  the 
Son  is  begotten  from  eternity,  of  the  substance  of  the  Father,  and  is  co- 
equal, or  of  the  same  substance,  with  him. 

Q.  4.  Before  the  creation  there  was  no  time,  but  only  the  eternal  God, 
who  created  time,  and  fills  it,  as  he  fills  space,  but  without  being  sub- 
ject to  its  limits  or  divisions.  The  world,  then,  was  not  made  in  time, 
but  together  tvith  time;  time  and  space  being  part  of  the  world,  or  the 
forms  imder  which  it  exists. 


PRESERVATION   AND   PROVIDENCE.  51 

Q.  5.  The  formula  out  of  nothing  is  derived  from  2  Mac.  7,  28  {ex  nihilo, 
in  the  Latin  Bible),  and  is  negative,  denying  the  pre-existence  of  matter. 
It  must  be  completed  by  the  positive  formula,  that  God  created  all  things 
bi/  h  is  aim  ighty  will,  which  is  the  only  and  all-sufficient  cause  of  creation. 


XVIL  Preservation  and  Providence. 

1.    What  do  ijou  mean  hy  the  preservation  of  the  icorld? 

That  God,  by  bis  almigbty  and  omnipresent 
power,  keeps  tbe  world  in  existence,  and,  by 
his  goodness,  provides  all  his  creatures  with 
food,  raiment,  and  shelter. 

*  Ps.  23,  1.  2.  The  Lord  is  my  shepherd,  I  shall  not  want. 
He  maketh  me  to  lie  down  in  green  pastures :  he  leadeth  me 
beside  the  still  waters. 

■••  Ps.  lio,  15.  16.  The  eyes  of  all  wait  upon  thee  [or,  look 
unto  thee] ;  and  thou  givest  them  their  meat  in  due  season. 
Thou  openest  thine  hand,  and  satisfiest  the  desire  of  every 
living  thing. 

^'-  Acts  17,  28.  In  him  we  live,  and  move,  and  have  our 
being. 

Isa.  49,  15. 16.  Can  a  woman  forget  her  sucking  child,  that 
she  should  not  have  compassion  on  the  son  of  her  womb  ?  Yea, 
they  may  forget,  yet  will  I  not  forget  thee.  Behold,  I  have 
graven  thee  upon  the  palms  of  my  hands. 

Ps.  103,  13;  104,  27.  28;  147,  9:  John  5,  17;  Col.  1,  17;  Heb. 
1,  3  (''upholding  all  things  by  the  word  of  his  power") ;  Acts 
17,25.26. 

2.  Does  God  Almighty  care  even  for  the  smallest  of 
his  creatures? 

Yes,  even  for  the  fowls  of  the  air,  and  the 
lilies  of  the  field:  how  much  more,  then,  for 
man,  his  favorite  creature! 

-  Matt.  6,  26.  Behold  the  fowls  of  the  air :  for  they  sow 
not,  neither  do  they  reap,  nor  gather  into  barns;  yet  your 
heavenly  Father  feedeth  them. 

Matt.  6,  28-31.  Consider  the  lilies  of  the  field,  how  they 
grow;  they  toil  not,  neither  do  they  spin  [like  men  in  providing 
for  their  raiment] :  and  yet  I  say  unto  you,  that  even  Solomon 
m  all  his  glory  was  not  arrayed  like  one  of  these.     Where- 


52  PRESERVATION    AND    PROVIDENCE. 

fore,  if  Grocl  so  clothe  the  grass  of  the  field,  which  to-day  is, 
and  to-morrow  is  cast  into  the  oven,  shall  he  not  much  more 
clothe  you,  0  ye  of  little  faith  ?  Therefore  take  no  thought 
[anxious  thought],  saying,  "What  shall  we  eat?  or,  "What  shall 
we  drink?  or.  Wherewithal  shall  we  be  clothed?  (For  after 
all  these  things  do  the  Gentiles  seek  :)  for  your  heavenly  Fa- 
ther knoweth  that  ye  have  need  of  all  these  things. 

3.  What  do  you  mean  by  the  providence  of  God  and 
the  government  of  the  loorld? 

That  God  rules  the  world  according  to  an 
eternal  plan  of  infinite  wisdom  and  love,  and 
causes  all  things,  even  sin  and  evil,  to  work 
together  for  the  glory  of  his  name  and  the 
welfare  of  his  children. 

*  Rom.  8,  28.  We  know  that  all  things  work  together  for 
good  to  them  that  love  God,  to  them  who  are  the  called  accord- 
ing to  his  purpose. 

Gen.  50,  20.  As  for  you,  ye  thought  evil  against  me ;  but 
God  meant  it  unto  good.  ["NVords  of  Joseph  to  his  brothers, 
who  sold  him  into  Egypt,  where  God  made  him  a  mighty  lord.] 

*  Ps.  76,  10.  Surely  the  wrath  of  man  shall  praise  thee :  the 
remainder  of  wrath  shalt  thou  restrain. 

Ps.  91,  10-14;  Prov.  2,  7.  8j  Job  5,  19. 

Examples  of  the  overruling  providence  of  God  in  making 
good  to  come  out  of  evil:  The  history  of  Joseph  (Gen.  50); 
Pharaoh  and  the  deliverance  of  Israel  (Ex.  9,  16);  Satan 
and  Job;  the  treason  of  Judas  and  the  atoning  death  of 
Christ. 

4.  Is  there,  then,  no  such  thing  as  chance? 

No :  all  things  come  from  the  wise  and  fa- 
therly will  of  God ;  seed-time  and  harvest,  cold 
and  heat,  summer  and  winter,  day  and  night, 
wealth  and  poverty,  health  and  sickness,  life 
and  death. 

*  Matt.  10,  29-31.  Are  not  two  sparrows  sold  for  a  far- 
thing? and  one  of  them  shall  not  fall  on  the  ground  without 
your  Father.  But  the  very  hairs  of  your  head  are  all  num- 
bered. Fear  ye  not,  therefore;  ye  are  of  more  value  than  many 
sparrows. 

Luke  12,  7;  21,  18:  Matt.  6,  26-31;  Gen.  8,  22;  Ps.  139,  16. 


THE    STATE    OF    INNOCENCE.  53 

5.  What  should  the  belief  in  Providence  teach 
you  ? 

To  be  thankful  in  prosperity,  patient  in 
adversity,  and  at  all  times  to  put  our  trust  in 
God,  who  does  all  things  well. 

*  1  Thess.  5,  18.     In  every  thing  give  thanks. 

Ps.  118,  1.  0  give  thanks  unto  the  Lord;  for  he  is  good  : 
because  his  mercy  endureth  forever. 

Ps.  73,  2b.  26.  Whom  have  I  in  heaven  but  thee?  and  there 
is  none  upon  earth  that  I  desire  beside  thee.  My  flesh  and 
my  heart  faileth  :  but  God  is  the  strength  of  my  heart,  and  my 
portion  forever. 

Ps.  37,  5.  Commit  thy  way  unto  the  Lord;  trust  also  in 
him  ;  and  he  shall  bring  it  to  pass. 

1  Pet.  3,  7.  Cast  all  your  care  upon  God ;  for  he  careth  for 
you. 

*  .Rom.  8,  38.  39.  I  am  persuaded,  that  neither  death,  nor 
life,  nor  angels,  nor  principalities,  nor  powers,  nor  things  pre- 
sent, nor  things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus  our  Lord. 


XVIII .  The  State  of  Innocence. 

1.   Of  what  parts  does  man  consist? 
Of  a  material  body,  and  a  rational  immortal 
soul. 

*  Gen.  2,  7.  The  Lord  God  formed  man  of  the  dust  of  the 
ground,  and  breathed  into  his  nostrils  the  breath  of  life ;  and 
man  became  a  living  soul. 

Eccles.  12,  7.  Then  shall  the  dust  return  to  the  earth  as  it 
was;  and  the  spirit  shall  return  unto  God  who  gave  it. 

Matt.  10,  28.  Fear  not  them  Avhich  kill  the  body,  but  are 
not  able  to  kill  the  soul;  but  rather  fear  him  which  is  able  to 
destroy  both  soul  and  body  in  hell. 

1  Thess.  5,  23.  The  very  God  of  peace  sanctify  you  wholly; 
and  I  pray  God  your  whole  spirit,  and  soul,  and  body  be 
preserved  blameless  unto  the  coming  of  our  Lord  Jesus 
Christ. 


54  THE    STATE    OF    INNOCENCE. 

2.  How  did  God  create  man? 

God  created  man  in  his  own  image. 

*  Gen.  1,  27.  God  created  man  in  his  own  image,  in  the 
image  of  God  created  he  him ;  male  and  female  created  he 
them. 

"•=•■  Ps.  139,  14.  I  will  praise  thee;  for  I  am  fearfully  and 
wonderfully  made. 

3.  What  does  this  mean? 

God  made  man  pure  and  holy,  with  dominion 
over  nature,  and  endowed  him  with  the  capa- 
city for  intellectual  and  moral  perfection. 

*  Gen.  1,  31.  And  God  saw  every  thing  that  he  had  made, 
and,  behold,  it  was  very  good. 

Gen.  1,  26.  And  God  said.  Let  us  make  man  in  our  image, 
after  our  likeness  :  and  let  them  have  dominion  over  the  fish 
of  the  sea,  and  over  the  fowl  of  the  air,  and  over  the  cattle, 
and  over  all  the  earth,  and  over  every  creeping  thing  that 
creepeth  upon  the  earth. — Comp.  v.  28;  9,  2;  Ps.  8,  7-9. 

Eph.  4.  24.  Put  on  the  new  man,  which  after  God  is  created 
in  righteousness  and  true  holiness.  [This  refers  to  the  renewal 
of  the  image  of  God  by  the  regeneration  of  the  Spirit,] 

4.  What  is  the  original  state  of  man  called? 
The  state  of  innocence. 

5.  Why  so? 

Because  man  w^as  free  from  sin,  and  knew 
no  sin. 

6.  What  were  the  names  of  our  first  parents? 
Adam  and  Eve. 

7.  Where  did  they  live  in  the  state  of  innocence? 

In  paradise,  in  blessed  communion  with  God. 

Gen.  2,  8. 

8.  Are  there  other  rational  beings  besides  men? 
Yes :  the  angels. 


THE    STATE    OF    INNOCENCE.  55 

9.    What  are  the  angels? 

Holy  and  blessed  spirits  in  heaven,  who 
serve  (rod,  and  co-operate  for  the  salvation  of 
men. 

«■  Heb.  1, 14,  Are  they  not  all  ministering  spirits,  sent  forth 
to  minister  for  them  who  shall  be  heirs  of  salvation  ? 

Luke  15,  10.  There  is  joy  in  the  presence  of  the  angels  of 
God  over  one  sinner  that  repenteth. 

Matt.  18,  10.  Take  heed  that  ye  despise  not  one  of  these 
little  ones;  for  I  say  unto  you.  That  in  heaven  their  angels  do 
always  behold  the  face  of  my  Father  which  is  in  heaven. 

Ps.  103,  20.  Bless  the  Lord,  ye  his  angels,  that  excel  in 
strength,  that  do  his  commandments,  hearkening  unto  the 
voice  of  his  word. 

Job  38,  7.  When  the  morning  stars  sang  together,  and  all 
the  sons  of  God  [angels]  shouted  for  joy. 

The  angels  at  the  birth  of  Christ,  Luke  2,  8-14;  in  the  agony 
of  Gethsemane,  22,  43:  on  the  resurrection-morning,  24,  23:  at 
the  ascension.  Acts  1,  10.  11;  at  the  principal  stages  of  the 
history  of  the  church,  Acts  5,  19:  12,  7.  9-10.  15;  8,  26-10  3 
7.  22;  27,  23:  Rev.  5,  2:  7,  1.  2.  11;  8.  2,  etc.;  and  at  the  finai 
coming  of  Christ  to  judge  the  world,  Matt.  25,  31. 

10.  Did  all  angeJs  remain  Iwly? 
No:   some  fell   from  their  first  estate,  and 
were  cast  out  of  heaven. 

John  8,  44.     He  [the  devil]  abode  not  in  the  truth. 

2  Pet.  2,  4.  God  spared  not  the  angels  that  sinned,  but  cast 
them  down  to  hell,  and  delivered  them  into  chains  of  dark- 
ness, to  be  reserved  unto  judgment. 

Jude  6.  The  angels  which  kept  not  their  first  estate, 
but  left  their  own  habitation,  he  hath  reserved  in  everlast- 
ing chains,  under  darkness,  unto  the  judgment  of  the  e-reat 
day. 

Matt.  25,  41.  Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels. 

Notes  and  Hixts. 

Q.  3.  The  holiness  and  perfection  of  Adam  hpfnre.  the  fall  mtist  not  be 
confounded  with  the  holiness  and  perfection  of  tlie  redeemed  after  the 
resurrection.  They  differ  from  each  other  as  the  germ  from  the  fruit^ 
as  childhood  from  manhood,  as  innocence  from  confirmed  virtue  as 
the  possibility  of  not  sinning  from  the  impossibility  of  sinning.    Adauvs 


56  THE    FALL. 

holiness  needed  trial  and  temptation,  and  was  subject  to  fall;  the  holi- 
ness after  the  resurrection-state  is  the  victory  over  all  temptiition  and 
sin,  and  can  never  be  lost.  So,  also,  the  immortality  of  the  body  of  Adam 
■wa,s  conditional  only  (a  possibility  not  to  die),  and  liable  to  be  lost  by 
yielding  to  temptation;  while  the  immortality  of  the  resurrection- 
body  is  absolute  (an  impossibility  to  die),  and  can  never  give  way  to  a 
second  death.  Consequently,  the  redemption  of  Christ  is  far  more  than 
a  mere  recovery  of  the  state  of  paradise;  the  gain  of  the  second  Adam, 
who  is  "the  Lord  from  heaven,"  is  far  greater  than  the  loss  of  the  first 
Adam,  who  was  "  of  the  earth,  earthy." — Conip.  the  "  much  more"  in 
Rom.  5,  17.  20 ;  and  1  Cor.  15,  45-49. 

Q.  4.  There  are  three  states  or  conditions  in  the  moral  history  of 
man:  (1.)  the  state  of  innocence;  (2.)  the  state  of  sin  and  death; 
(.3.)  the  state  of  redemption  and  holiness. 

Q.  5.  The  innocence  of  Adam  and  Eve  before  the  fall  excludes  all  sin 
and  moral  defect,  and  includes  a  conscious  communion  with  God;  the 
innocence  of  children  after  the  fall  is  relative,  and  consists  simj^ly  in 
the  ignorance  of  sin  and  the  absence  of  actual  ti-ansgression. 

Q.  9.  The  angels  are  rational,  or  intelligent  and  moral  beings,  like 
men,  but  without  a  material  body,  without  sex  (Matt.  22,  30),  and,  con- 
sequently, they  do  not  propagate  themselves,  like  men,  but  were  pro- 
bably all  created  at  the  same  time.  They  are  superior  to  man  in  his 
present  state,  both  in  intelligence  and  in  holiness;  but  the  ultimate 
destiny  of  man  seems  to  be  higher,  on  account  of  the  incarnation  and 
the  permanent  assumption  of  the  human  nature  into  personal  union 
with  the  divine  in  Christ  (comp.  Ileb.  2,  16). 

Q.  10.  The  fall  of  angels  must  have  taken  place  before  the  fall  of 
man,  and,  in  all  probability,  before  his  creation;  for  Adam  fell  by  the 
temptation  of  Satan,  a  fallen  angel.  Beyond  this  the  Bible  does  not 
inform  us  as  to  the  time  of  their  creation.  Some  divines  suppose  that 
the  angels  were  created  on  the  fii'st  day,  together  with  the  light ;  others, 
that  they  were  created  before  the  material  universe,  and  that  their 
moral  fill  produced  the  material  chaos  (Gen.  1,  2),  out  of  which  God 
created  the  present  world,  or  "heaven  and  earth."  The  last  is  also 
Milton's  view  in  his  magnificent  picture  of  Satan's  revolt  in  the  first 
book  of  "  Paradise  Lost."  But  all  this,  of  course,  is  pious  speculation 
or  fiincy,  and  not  matter  of  doctrine. 


XIX.  The  Fall. 

1.  Did  our  first  pendents  remain  in  the  state  of  inno- 
cence? 

No :  they  fell,  and  became  sinners. 

2.  Wherein  did  the  fall  consist? 
In  disobedience  to  God. 

Gen.  3,  6. 


THE    FALL.  57 

3.  What  had  God  commanded  them? 

Not  to  eat  of  the  tree  of  the  knowledge  of 
good  and  evil. 

Gen.  3,  16.  17.  Of  every  tree  of  the  garden  thou  mayest 
freely  eat :  but  of  the  tree  of  the  knowledge  of  good  and  evil 
thou  Shalt  not  eat  of  it;  for  in  the  day  that  thou  eatest  thereof 
thou  Shalt  surely  die.— Comp.  Gen.  3,  3. 

4.  Why  did  God  give  them  this  commandment  f 

In  order  to  try  them,  and  to  confirm  them  in 
goodness. 

5.  What  icere  the  stages  of  tlie  fall? 

First,  doubt  of  the  word  of  God;  then,  pride 
and  lust;  and  finally,  the  actual  transgression 
by  eating  of  the  forbidden  fruit. 

Gen.  3,  3-6. 

6.  Who  seduced  Adam  and  Eve  to  sin? 
The  devil,  in  the  disguise  of  a  serpent. 

Gen.  3,  4.  And  the  serpent  said  unto  the  woman:  Ye  shall 
not  surely  die.  ' 

John  8,  44.  The  devil  was  a  murderer  from  the  beginning 
[For  sm,  which  he  introduced,  is  first  a  murder  of  the  soul 
and  then  also,  of  the  body,  being  the  cause  of  death.]  ' 

2  Cor  11,  3.     The  serpent  beguiled  Eve  through  his  subtilty 

.  ul'l'  Ti  -T  ^/o^^  '^'■^S°''  "^^^  ^^-'t  0"*'  that  old  serpent, 
called  the  Devil,  and  Satan,  which  deceiveth  the  whole  world 
-Comp  20,2.  ( Comp.  Wisd.  of  Sol.  2,24.  Through  envy  of 
the  devil  came  death  into  the  world.) 

7.    Who  is  the  devil? 

The  chief  of  the  fallen  angels,  and  the  prince 
of  darkness. 

John  8.  44.  The  devil  was  a  murderer  from  the  beginning, 
fr';.'!!,  K*"!^.'li''V''  ^u^  *'"*^  [consequently,  he  was  once  in  the 
truth,  but  fell  from  his  original  state],  because  there  is  no  truth 
in  him.  ^^  hen  he  speaketh  a  lie,  he  speaketh  of  his  own :  for 
he  13  a  har,  and  the  father  of  it. 
6 


58  THE    FALL. 

Eph.  6,  11.  12.  Put  on  the  whole  armor  of  God,  that  je 
may  be  able  to  stand  against  the  wiles  of  the  devil.  For  we 
wrestle  not  against  flesh  and  blood,  but  against  principalities, 
against  powers,  against  the  rulers  of  the  darkness  of  this  world, 
against  spiritual  wickedness  [or,  wicked  spirits]  in  high  places. 

James  4,  7.     Resist  the  devil,  and  he  will  flee  from  you. 

Comp.  Job  1,  7;  2,  2;  Matt.  9,  34;  12,  24-27;  13,  19.  39;  1 
Pet.  5,  8.  9;  2  Pet.  2,  4;  Jude  6;  Rev.  12,  12;  20,  9. 

Satan  (from  the  Hebrew)  means  adversary,  persecutor;  devil  (from 
the  Greek)  means  accuser,  slanderer,  traducer. 

8.  Was  it  necessary  that  man  slioidd  fall? 

No :  he  might  and  ought  to  have  resisted  the 
temptation,  as  the  good  angels  did  before,  and 
as  Jesus  did  in  the  wilderness. 

9.  What  loere  the  consequences  of  the  fall? 
Death,  and  expulsion  from  paradise. 

Gen.  3,  14-19.  24;  Rom.  5,  12;  6,  23;  James  1,  15;  1  Cor. 
15,  21.  22. 

10.  What  is  death? 

All  temporal  and  eternal  evil,  but  more  par- 
ticularly the  extinction  of  physical  life. 

11.  Was  the  fall  of  man  confined  to  our  first  parents? 

No :  sin  and  death  have  passed  upon  all  the 
descendants  of  Adam. 

*  Rom.  5,  12.  By  one  man  sin  entered  into  the  world,  and 
death  by  sin ;  and  so  death  passed  upon  all  men,  for  that  aU 
have  sinned. — Comp.  1  Cor.  15,  21.  22. 

Rom.  11,  32.  God  hath  concluded  them  all  in  unbelief,  that 
he  might  have  mercy  upon  all. — Comp.  Gal.  3,  11. 

12.  Is  there,  then,  no  single  human  being  tcithout 
sin? 

Not  one,  except  only  Jesus  Christ,  who  re- 
deemed us  from  sin. 

■■•  Rom.  3,  23.  All  have  sinned,  and  come  short  of  the  glory 
of  God.— Comp.  V.  9-12. 


THE    FALL.  59 

*  1  John  1,  8.  If  we  say  that  we  have  no  sin,  we  deceive 
ourselves,  and  the  truth  is  not  in  us. 

Job  15,  14-16.  What  is  man,  that  he  should  be  clean?  and 
he  which  is  born  of  a  woman,  that  he  should  be  righteous  ? 
Behold,  he  putteth  no  trust  in  his  saints ;  yea,  the  heavens  are 
not  clean  in  his  sight.  How  much  more  abominable  and  filthy 
is  man,  which  drinketh  iniquity  like  water? 

Eccles.  7,  20.  There  is  not  a  just  man  upon  earth,  that  doeth 
good  and  sinneth  not, 

Isa.  53,  6.  All  we  like  sheep  have  gone  astray ;  we  have  turned 
every  one  to  his  own  way;  and  the  Lord  hath  laid  on  him  the 
iniquity  of  us  all. 

Prov.  20,  9;  1  Kings  8,  46  ("there  is  no  man  that  sinneth 
not");  2  Chron.  6,  3G:  James  3,  2. 

Heb.  4,  15.  He  [Christ]  was  in  all  points. tempted  like  as 
we  are,  yet  without  sin. 

Notes  and  Hints. 

Q.  1-4.  The  history  of  the  temptation  and  fall  of  Adam  and  Eve  applies 
at  the  same  time  to  their  whole  jiosterity,  or  to  human  nature,  which 
they  represent.  It  is,  therefore,  of  universal  significance,  and  repeats 
itself  in  daily  experience.  The  account  in  Genesis,  whatever  he  its 
difficulties  as  to  a  literal  explanation,  proves  its  divine  origin  by  its 
intrinsic  truthfulness  and  exact  conformity  to  the  nature  and  pro- 
gress of  sin. 

Q.  5.  The  fill  commenced  inwardly  in  the  heart,  and  then  completed 
itself  in  the  outward  act.  Its  progress  was  this:  (1.)  UnbeUef,  or  douht 
concerning  the  truth  of  God's  commandment,  suggested  by  the  insidious 
lie  of  the  father  of  lies :  "  Ye  shall  not  surely  die,^'  Gen.  3, 4.  (2.)  Pride, 
or  desire  to  be  like  God  in  the  false  sense  of  independence  of  him :  "  Ye 
shall  be  as  God,  knowing  good  and  evil."  (3.)  Concupiscence,  or 
sensual  desire  in  the  form  of  the  lust  of  the  eye:  "The  woman  saw  that 
the  tree  was  good  for  food,  and  that  it  was  pleasant  to  the  eyes,  and  a 
tree  to  be  desired."  (4.)  The  actual  deed:  '•  She  took  the  fruit  thereof, 
and  did  eat."  (5.)  The  seduction  by  evil  example :  "And  she  gave  unto 
her  husband  with  her :  and  he  did  eat." 

Q.  6,  7.  The  temptation  of  Satan  does  not  destroy  the  guilt  of  man; 
yet  it  fticilitates  the  redemption  ;  the  seduced  party  being  always  less 
guilty  than  the  seducer.  Nevertheless,  every  man  must  feel  sin  as  his 
own  persoyial  guilt,  and  cannot  feel  it  too  deeply.  The  doctrine  of 
Satan  shoiild  not  weaken,  but  strengthen  and  deepen,  the  sense  of  the 
terrible  power  and  extent  of  sin,  and  put  us  the  more  on  our  guard 
against  temptation.     Eph.  6,  11.  12;  1  Pet.  5,  8.  9. 

Q.  8.  Examples  of  a  successful  resistance  to  temptation  are  furnished 
by  the  good  angels  who  kept  their  first  estate  (Jude  6),  and  by 
Christ  when  tempted  by  the  devil  in  the  wilderness  (Matt.  4,  1-11). 
Temptation  or  trial  was  necessary  to  confirm  the  first  parents,  but 
obedience  to  temptation  was  their  Wn  free,  voluntary  act.  God  could 
not  prevent  it  without  interfering  with  the  fi-eedom  and  moral  accounta- 
bility of  man,  whom  he  created  a  freeman,  not  a  slave.  But  God,  of 
course,  foresaw  the  fall  from  eternity,  and  permitted  it  as  a  means  or 
occasion  for  greater  good,  or  in  view  of  the  highest  manifestation  of  his 
infinite  love  and  mercy  in  the  plan  of  redemption.    He  allowed  sin  to 


60  OF  SIN. 

abound  by  the  guflt  of  the  first  Adam,  in  order  that  grace  might  much 
more  abound  by  the  merit  of  the  second  Adam  (Rom.  5,  20).  "  He  con- 
cluded them  all  in  unbelief,  that  he  might  have  mercy  upon  all'' 
(Rom.  11, 32 ;  Gal.  3, 11).  So  far  we  may  go  in  this  most  difficult  problem, 
and  exclaim,  with  St.  Paul :  "  0  the  depth  of  the  riches  both  of  the  wis- 
dom and  knowledge  of  God!"  (Rom.  11,  33).  What  lies  beyond  is  theo- 
logical speculation  and  transcendental  mystery. 

Q.  10.  The  threat  of  God,  Gen.  2,  17,  "  In  the  day  that  thou  eatest 
thereof  thou  shalt  surely  die,"  is  not  to  be  understood  of  physical 
death  only, — for  Adam  and  Eve  lived  many  years  after  the  fall, — but  in 
a  wider  sense,  which  comprehends  physical  death  as  an  ultimate  result. 
The  first  parents,  the  moment  they  transgressed  the  divine  command- 
ment, became  mortal,  or  began  to  die,  first  spiritually  and  then  physic- 
ally. Spiritual  death  culminates  in  eternal  misery,  temporal  death  iu 
the  extinction  of  physical  life. 

Q.  12.  The  passages  qvioted  under  this  question  leave  no  room  for  the 
recent  Roman  Catholic  dogma,  proclaimed  in  1854,  of  the  sinlessness  of 
the  Virgin  Mary.  Although  the  blessed  mother  of  the  Redeemer,  she 
stood  herself  in  need  of  redemption,  and  was  purged  from  sin  and  guilt 
by  the  blood  of  Christ. 


XX.  Of  Sin. 

1.  What  is  sin  ^ 

The  transgression  of  the  law  of  God. 

*  1  John  3,  4.  Whosoever  committeth  sin,  transgreseth 
also  the  law :  for  sin  is  the  transgression  of  the  law. 

Rom.  4,  15;  5,  13. 

2.  Whence  do  you  know  sin  f 

From  the  natural  law  of  conscience,  but 
more  fully  from  the  revealed  law  of  God. 

*  Rom.  3,  20.     By  the  law  is  the  knowledge  of  sin. 

Rom.  7,  7.  I  had  not  known  sin  but  by  the  law  :  for  I  had 
not  known  lust  except  the  law  had  said,  Thou  shalt  not  covet. 

Comp.  Rom.  2,  14.  15  (their  conscience  also  bearing  wit- 
ness, etc.);  John  8,  9  (being  convicted  by  their  own  con- 
science). 

3.  Ar/ainst  ichom  can  we  sin? 

Against  God,  against  our  neighbor,  and 
against  ourselves. 


OP   SIN.  61 

4.  How  do  you  divide  sin  ? 

Into  original  sin,  and  actual  sin. 

5.  What  is  original,  or  Tiereditai-y  sin? 

The  natural  depravity  or  sinful  disposition 
which  we  inherit  from  our  first  parents. 

*  Ps.  51,  5.  Behold,  I  was  shapen  in  iniquity ;  and  in  sin 
did  my  mother  conceive  me. 

*  John  3,  6.  That  which  is  born  of  the  flesh  is  flesh ;  and 
that  which  is  born  of  the  Spirit  is  spirit. 

Job  14,  4.  Who  can  bring  a  clean  thing  out  of  an  unclean? 
not  one. 

Rom.  5,  12  (By  one  man  sin  entered  into  the  world);  Eph. 
2,  3  ("We  were  by  nature  the  children  of  wrath", — which 
teaches,  also,  original  guilt);  Luke  11,  13  (If  ye,  then,  being 
evil). 

6.  Wherein  does  this  natural  depravity  consist? 

In  this,  that  man  is  bj  nature  incapable  of 
good,  and  prone  to  all  evil. 

7.  What  is  actual  sin? 

All  evil  thoughts,  words,  and  deeds. 

*  Matt.  15,  19.  Out  of  the  heart  proceed  evil  thoughts, 
murders,  adulteries,  fornications,  thefts,  false  witness,  blasphe- 
mies. 

Gal.  5,  19-21.  The  works  of  the  flesh  are  manifest,  which 
are  these :  Adultery,  fornication,  uncleanness,  lasciviousness, 
idolatry,  witchcraft,  hatred,  variance,  emulations,  wrath,  strife, 
seditions,  heresies,  envyings,  murders,  drunkenness,  revellings, 
and  such  like ;  of  the  which  I  tell  you  before,  as  I  told  you  in 
time  past,  that  they  which  do  such  things  shall  not  inherit 
the  kingdom  of  God. 

8.  How  do  you  distinguish  actual  sins? 

Into  sins  of  commission,  and  sins  of  omission. 

9.  What  is  a  sin  of  commission  ? 

The  doinor  of  a  thino;  which  God  has  for- 
bidden. 


62  OP  SIN. 

10.  What  is  a  sin  of  omission  f 

The  leaving  undone  what  God  has  com- 
manded us  to  do. 

«•  James  4, 17.  To  him  that  knoweth  to  do  good,  and  doeth 
it  not,  to  him  it  is  sin. 

Luke  12,  47.  48.  That  servant  which  knew  his  Lord's  will, 
and  prepared  not  himself,  neither  did  according  to  his  will, 
shall  be  beaten  with  many  stripes.  But  he  that  knew  not, 
and  did  commit  things  worthy  of  stripes,  shall  be  beaten  with 
few  stripes. 

11.  How  again  are  actual  sins  divided? 

Into  sins  of  weakness,  and  sins  of  malice. 

12.  What  is  a  sin  of  tveakness  ? 

A  sin  of  ignorance  or  carelessness,  followed 
by  sincere  repentance,  as  in  the  cases  of 
David  and  Peter. 

*  Gal.  6,  1.  Brethren,  if  a  man  be  overtaken  in  a  fault,  ye 
which  are  spiritual,  restore  such  an  one  in  the  spirit  of  meek- 
ness ;  considering  thyself,  lest  thou  also  be  tempted. 

1  John  5,  16  C'a  sin  which  is  not  unto  death,"  as  distinct 
from  "a  sin  unto  death"). — Comp.  David's  fall  and  repentance, 
Ps.  61,  and  Peter's  denial  and  repentance.  Matt.  26,  69fr,- 
John  18,  17  fif,-  21,  15  ff. 

13.  What  is  a  sin  of  malice  ? 

A  sin  which  is  committed  knowingly  and 
wilfully,  as  the  treason  of  Judas. 

Heb.  10,  26.  27.  If  we  sin  wilfully  after  that  we  have  received 
the  knowledge  of  the  truth,  there  remaineth  no  more  sacrifice 
for  sins,  but  a  certain  fearful  looking  for  of  judgment  and 
fiery  indignation,  which  shall  devour  the  adversaries. 

Heb.  6,  4-7  (of  total  apostasy);  1  John  5,  16  (of  the  sin 
unto  death) ;  2  Pet.  2,  20-22. 

14.  Can  all  sins  be  forgiven? 

All  sins  can  be  forgiven  for  Christ's  sake 
on  condition  of  repentance,  with  the  only  ex- 


PUNISHMENT    OF    SIN.  63 

ception  of  the   blasphemy  against   the    Holy 
Ghost,  or  total  and  final  impenitence. 

Matt.  12,  31.  All  manner  of  sin  and  blasphemy  shall  be 
forgiven  unto  men;  but  the  blasphemy  against  the  Holy 
Ghost  shall  not  be  forgiven  unto  men. 

Notes  and  Hints. 

Q.  2.  Conscience,  or  the  moral  sense  within  us.  is  the  natural,  un- 
written law  common  to  all  men,  even  the  lieathen  (Rom.  2,  14. 15). 
The  revealed  and  written  law  is  summarily  contained  in  the  Ten  Com- 
mandments, and  these  again  resolve  themselves  into  the  two  command- 
ments of  love  to  God,and  love  to  our  neighbor. — Comp.  Lesson  XLI. 

Q.  3.  (1.)  Sins  against  God:  all  the  violations  uf  the  first  table,  or  the 
first  four  commandments,  as  idolatry,  image-worship,  perjury,  cursing, 
swearing,  blasphemy,  irreverence,  desecraition  of  the  sabbath,  also  infi- 
delity, mockery,  and  despair.  (2.)  Sins  against  our  neighbor:  all  the 
violations  of  the  second  table,  as  disobedience  and  ingratitude  to  parents, 
teachers,  and  benefactors,  murder,  adultery,  theft,  slander,  envy,  jeal- 
ousy, hatred,  wrath.  (3.)  Sins  against  oM^-jeh'c;;  avarice,  intemperance, 
uncleanness,  and  all  kinds  of  abuse  of  the  faculties  of  body  or  soul. 
But  all  sins  are  both  sins  against  God  and  against  ourselves,  because 
they  are  all  transgressions  of  his  holy  law,  and  tend  to  our  ruin. 

Q.  14.  Hence  the  distinction  between  pardonable  and  unpardonabU 
sins.  But  wherever  thei-e  is  sincere  grief  for,  and  repentance  of,  sin,  it 
is  sufficient  evidence  that  the  terrible  sin  against  the  Holy  Ghost  has  not 
been  committed.  There  is  no  certain  example  in  the  Bible  of  such  a 
sin,  unless  it  be  the  treason  of  Judas. 


XXL  Punishment  of  Sin. 

1.  What  have  we  deserved  hy  our  sins? 
God's  righteous  wrath  and  punishment. 

*  Rom.  1.  18.  The  wrath  [i.e.  the  punitive  justice]  of  G-od 
is  revealed  from  heaven  against  all  ungodliness  and  unright- 
eousness of  men,  who  hold  [or  rather,  hold  back,  hinder]  the 
truth  in  unrighteousness. 

John  3,  .36,  He  that  believeth  not  the  Son  shall  not  see 
life :  but  the  wrath  of  God  abideth  on  him. 

Gal.  3.  10,  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  them. — 
Comp.  Deut.  27,  26;  Jer.  11,  3. 

2.  Why  does  God  punish  sin  ? 
Because  he  is  holy  and  just. 

*  Ps.  5,  4.  Thou  art  not  a  God  that  hath  pleasure  in 
wickedness :  neither  shall  evil  dwell  with  thee. 


64  PUNISHMENT    OF    SIN. 

*  Hab.  1,  13.  Thou  art  of  purer  eyes  than  to  behold  evil, 
and  canst  not  look  on  iniquity. 

3.  Whereioith  does  God  punish  sin? 
With  temporal  and  eternal  death. 

*  Ezek.  18,  4.     The  soul  that  sinneth,  it  shall  die. 

Rom.  5,  12.  By  one  man  sin  entered  into  the  world,  and 
death  by  sin,  and  so  death  passed  upon  all  men,  for  that  all 
have  sinned. 

Rom.  6,  23.     The  wages  of  sin  is  death. 

James  1,  15.  When  lust  hath  conceived,  it  bringeth  forth 
sin ;  and  sin,  when  it  is  finished,  bringeth  forth  death. 

Gen.  2,  17.  In  the  day  that  thou  eatest  thereof,  thou  shalt 
surely  die. 

Gen.  3,  14-19 ;  Heb.  10,  31 ;  12,  29 ;  Gal.  6,  7.  8. 

4.  What  are  the  temporal  punishments  of  sin  ? 

A  bad  conscience,  sickness,  all  sorts  of  evil 
and  misery,  and,  finally,  physical  death. 

-•■  Isa.  48,  22.  There  is  no  peace  unto  the  wicked. — Comp. 
57,  21. 

Rom.  2,  8.  9.  Indignation  and  wrath,  tribulation  and  an- 
guish, upon  every  soul  of  man  that  doeth  evil. 

-••  Rom.  6,  23.     The  wages  of  sin  is  death. 

Comp.  Gen.  2,  17;  3,  14-19;  Rom.  5,  12. 

5.  But  have  not  also  the  children  of  God  to  suffer 
affliction  and  death  f 

Yes ;  but  by  the  wisdom  and  love  of  God 
all  the  sufferings  of  this  present  life  are  made 
to  advance  the  believer  in  holiness,  and  to 
prepare  him  for  the  joys  of  eternity. 

-;•:-  Prov.  3,  12.  Whom  the  Lord  loveth,  he  correcteth;  even 
as  a  father  the  son  in  whom  he  delighteth. — Comp.  Heb.  12, 
6;  Ps.  94,  12. 

Rom.  5,  3-5.  We  glory  in  tribulations  also  :  knowing  that 
tribulation  worketh  patience ;  and  patience,  experience ;  and 
experience,  hope ;  and  hope  maketh  not  ashamed ;  because 
the  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy 
Ghost  which  is  given  unto  us. 

Rom.  8,  18.     I  reckon  that  the  sufferings  of  this  present 


PUNISHMENT   OF    SIN.  65 

time  are  not  worthy  to  be  compared  with  the  glory  that  shall 
be  revealed  in  us. 

-  2  €or.  4,  17.  Our  light  aflaiction,  which  is  but  for  a 
moment,  worketh  for  us  a  far  more  exceeding  and  eternal 
weight  of  glory. 

James  1,  12.  Blessed  is  the  man  that  endureth  temptation  : 
for  when  he  is  tried,  he  shall  receive  the  crown  of  life,  which 
the  Lord  hath  promised  to  them  that  love  him. 

Job  5,  17 ;  Ps.  94,  12 :  Matt.  5,  11.  12 ;  Heb.  12,  6 :  1  Pet. 
1,  6.  7;  4,  12.  13;  Rev.  3,  12.  19. 

6.  Wherein  does  the  eternal  pnnishnent  of  sin  con- 
sist ? 

In  the  entire  separation  of  the  sinner  from 
God,  and  the  endless  pains  of  hell. 

'■*  Matt.  25,  41.  Then  shall  he  say  also  unto  them  on  the  left 
hand :  Depart  from  me,  ye  cursed,  into  everlasting  fire,  pre- 
pared for  the  devil  and  his  angels. 

Comp.  Matt.  25,  30  (outer  darkness,  weeping  and  gnashing 
of  teeth) ;  v.  46  (everlasting  punishment) ;  Dan.  12,  2  (some 
shall  awake  to  shame  and  eveiiasting  contempt) ;  John  5,  29 
(the  resurrection  of  damnation);  Mark  9,  44  (where  their 
worm  dieth  not,  and  the  fire  is  not  quenched, — comp.  Isa.  66, 
24) ;  Rev.  14,  10.  11  (the  smoke  of  their  torment  ascendeth  up 
for  ever  and  ever);  20,  10. 

7.  Will  God  punish  cdl  sinners  alike? 
No :  he  punishes  every  sinner  according  to 


the  degree  of  his  guilt. 


Luke  12,  47.  48.  That  servant  which  knew  his  lord's  will, 
and  prepared  not  himself,  neither  did  according  to  his  will, 
shall  be  beaten  with  many  stripes.  But  he  that  knew  not, 
and  did  commit  things  worthy  of  stripes,  shall  be  beaten  Avith 
few  stripes.  For  unto  whomsoever  much  is  given,  of  him 
shall  be  much  required. 

Matt.  11,  21-24.  Woe  unto  thee.  Chorazin  !  woe  unto  thee, 
Bethsaida !  ...  It  shall  be  more  tolerable  for  Tyre  and  Sidon 
at  the  day  of  judgment,  than  for  you.  And  thou,  Capernaum, 
which  art  exalted  unto  heaven,  shalt  be  brought  down  to  hell. 
...  It  shall  be  more  tolerable  for  the  land  of  Sodom  in  the 
day  of  judgment,  than  for  thee. 

Rom.  2,  12.     As  many  as  have  sinned  without  law  shall 


66  PREPARATION    FOR    SALVATION. 

also  perish  without  law ;  and  as  many  as  have  sinned  in  the 
law  shall  be  judged  by  the  law. 

Comp.  Matt.  10,  15 ;  6,  21.  22 ;  John  9,  41 ;  15,  22.  24. 

8.   Can  ive  deliver  ourselves  from  sinf 
By  no   means ;   but  we   daily  increase   our 
guilt. 

Ps.  49,  7.  None  of  them  can  by  any  means  redeem  his 
brother,  nor  give  to  God  a  ransom  for  him. 

Job  9,  2.  3.  How  should  man  be  just  with  God?  If  he 
will  contend  with  him,  he  cannot  answer  him  one  of  a  thou- 
sand. 

*  Rom.  7,  24.  0  wretched  man  that  I  am !  who  shall 
deliver  me  from  the  body  of  this  death  ? 

Notes  and  Hints. 

Q.  3.  In  these  ami  many  other  passages  deMh  is  a  comprehensive 
terra  for  all  temporal  and  eternal  evil.  Hence,  eternal  damnation  is 
sometimes  called  the  second  death,  Rev.  2, 11;  20,  6. 14;  21,  8. 

Q.  7.  The  passages  there  quotetl  fuUj^  justify  the  theory  of  various 
degrees  of  damnation,  corresponding  to  the  various  degrees  of  wicked- 
ness and  guilt ;  so,  on  the  other  hand,  there  are  also  dift'erent  degrees  of 
beatitude  in  heaven,  corresponding  to  the  different  degrees  of  holiness. — 
Compare  the  parable  of  the  talents,  3Iatt.  25,  15-30,  and  the  parable  of 
the  pounds,  Luke  19,  12-26.  The  .Jews  will  he  more  severely  judged 
than  the  ignorant  heathen;  tlie  Christians,  more  severely  than  the 
JeAiVs ;  and  among  the  Christians,  again,  the  degree  of  condemnation 
will  differ  according  to  age,  talent,  knowledge,  and  opportunity. 


XXII.  Preparation  for  Salvation. 

1.  Did  God  leave  man  to  thepower  of  sin  and  death? 
No :   God  wrought  out  an  everlasting  salva- 
tion. 

*  Isa.  45,  17.      Israel  shall  be  saved  in  the  Lord  with  an 
everlasting  salvation. 

Ileb.  9,  12.    .  .  .  having  obtained  eternal  redemption  for  us. 

2.  What  do  you  mean  hy  salvation  ? 
Deliverance  from    sin    and  death,  and   the 

reunion    of   man    with    God    through    Jesus 
Christ. 


PREPARATION  FOR  SALVATION.       67 

3.  Whi/  has  God  lorought  out  such  a  salvation? 

Because  God  is  love,  and  has  no  pleasure  in 
the  death  of  the  sinner. 

*  1  Tim.  2,  4.  God  will  have  all  men  to  be  saved,  and  to 
come  to  the  knowledge  of  the  truth. 

Ezek.  33,  11.  As  I  live,  saith  the  Lord  God,  I  have  no 
pleasure  in  the  death  of  the  wicked  ;  but  that  the  wicked  turn 
from  his  way  and  live :  turn  ye,  turn  ye, "from  your  evil  ways; 
for  why  will  ye  die,  0  house  of  Israel  ? 

2  Pet.  3,  9.  The  Lord  is  longsuffering  to  us-ward,  not  will- 
ing that  any  should  perish,  but  that  all  should  come  to 
repentance. 

*  John  3, 16.  God  so  loved  the  world  that  he  gave  his  only 
begotten  Son,  that  whosoever  believeth  in  him  should  not 
perish,  but  have  everlasting  life. 

4.  Will,  then,  all  men  he  saved? 

No :  only  those  who  truly  believe  in  Jesus 
Christ  and  accept  his  benefits. 

*■  Matt.  7,  13.  14.  Enter  ye  in  at  the  strait  gate :  for  wide 
is  the  gate,  and  broad  is  the  way,  that  leadeth  to  destruction, 
and  many  there  be  which  go  in  thereat :  because  strait  is  the 
gate,  and  narrow  is  the  way,  which  leadeth  unto  life,  and  few 
there  be  that  find  it. 

John  3,  36.  He  that  believeth  on  the  Son  hath  everlasting 
life :  and  he  that  believeth  not  the  Son  shall  not  see  life ;  but 
the  wrath  of  God  abideth  on  him. 

Mark  16,  16.  He  that  believeth  and  is  baptized  shall  be 
saved ;  but  he  that  believeth  not  shall  be  damned. 

5.  When  did  God  determine  to  save  men? 
From  eternity. 

*  Eph.  1,  4.  According  as  he  hath  cliosen  us  in  him  before 
the  foundation  of  the  world,  that  we  should  be  holy  and  with- 
out blame  before  him  in  love. 

Matt.  25,  34  (the  kingdom  prepared  for  you  from  the  founda- 
tion of  the  world);  Eph.  1,  11  (predestinated);  2  Tim.  1.  9  (be- 
fore the  world  began);  1  Pet.  1,  20  (foreordained  before  the 
foundation  of  the  world);  Rev.  13,  8  (the  Lamb  slain  from  the 
foundation  of  the  world);  17,  8  (written  in  the  book  of  life 
from  the  foundation  of  the  world). 


68       PREPARATION  FOR  SALVATION. 

6.  Whe7i  did  he  first  promise  salvation? 
Immediately  after  the  fall,  when  he  said  that 

the  seed  of  the  woman  should  bruise  the  ser- 
pent's head. 

Gen.  3, 15.  I  will  put  enmity  between  thee  [the  devil  in  the 
disguise  of  the  serpent]  and  the  woman,  and  between  thy  seed 
and  her  seed :  it  shall  bruise  thy  head,  and  thou  shalt  bruise 
his  heel.  [An  allusioft  to  the  crucifixion,  by  which  the  tyranny 
of  Satan  was  broken.] 

7.  What  does  this  mean? 

Christ  will  destroy  the  power  of  sin  and  the 
deviL 

*  1  John  3,  8.  For  this  purpose  the  Son  of  God  was  mani- 
fested, that  he  might  destroy  the  works  of  the  deviL 

8.  Through  whom  did  God  further  promise  salvation  ? 
Through  the  patriarchs  Abraham,  Isaac,  and 

Jacob,  through  Moses,  and  the  prophets  of  the 
old  dispensation. 

"•••  Acts  10,  43.  To  him  [Christ]  give  all  the  prophets  wit- 
ness. 

Heb.  1, 1.  2.  God,  who  at  sundry  times  and  in  divers  manners 
spake  in  times  past  unto  the  fathers  by  the  prophets,  hath  in 
these  last  days  spoken  unto  us  by  his  Son. 

Comp.  Gen.  12,  1-3;  18,  8;  22,  8;  26,  4;  28,  14;  49,  8-10 
(promises  to  the  patriarchs);  Deut.  18,  15-19  (prophecy  of 
Moses) ;  Rom.  1,  1.  2. 

9.  Did  God  also  foreshadow  the  salvation? 

Yes:   in  the  law,  in   the  worship,  and  the 
whole  history,  of  the  people  of  Israel. 

Heb.  10,  1  (the  law  having  a  shadow  of  good  things  to  come, 
and  not  the  very  image  of  the  things) ;  Rom.  15,  4;  1  Cor.  10,  6. 

10.  Who  was  the  last  prophet  of  the  old  dispensation  ? 
John  the  Baptist. 

11.  What  was  the  mission  of  John  the  Baptist? 

He   prepared   the   way  of  the   Lord,    and 


PREPARATION    FOR    SALVATION.  69 

pointed  to   the   Lamb   of   God  which    taketh 
away  the  sin  of  the  world. 

Isa.  40,  3-5;  Mai.  3,  1;  4,  5;  Matt.  3.  1-12;  Mark  1,  2-8; 
Luke  3,  2-20;  John  1,  29;  Matt.  11,  7-14. 

12.  When  did  God  cany  out  the  plan  of  salvation? 
When  the  time  of  preparation  was  fulfilled. 

Mark  1,  15.     The  time  is  fulfilled. 

*  Gal.  4,  4.  "When  the  fulness  of  the  time  was  come,  God 
sent  forth  his  Son. 

13.  Through  whom  did  God  carry  out  the  plan  of 
salvation? 

Through  his  only  begotten  Son,  Jesus  Christ. 

*  1  Tim.  1,  15.  This  is  a  faithful  saying,  and  worthy  of  all 
acceptation,  that  Christ  Jesus  came  into  the  world  to  save 
sinners. 

Notes  and  Hints. 

Q.  8.  Special  prophecies  concerning  Christ :  His  descent  from  Abraham, 
Gen.  12,  3;  18,  18;  22,  18;  from  the  tribe  of  Judah,  Gen.  49, 10;  from  the 
house  of  David,  2  Sam.  7.  16;  Lsa.  11, 1:  from  a  Virgin,  Isa.  7,  14;  Matt. 
1,  2.3 ;  the  place  of  his  birtli,  Mic.  5,  2 ;  the  time  of  his  birth,  Dan.  9,  24. 
25 ;  Yns  forerunner,  Mai.  3, 1 ;  Isa.  40,  3-5 ;  his  poverty  and  loivliness,  Zech. 
9,  9;  Isa.  5-3,  3;  his  sufferings  and  death,  Gen.  3,  15;  Ps.  22, 1-20  (comp. 
Matt.  27,  46;  Jolin  19,  "23.  24);  Zech.  11,  11-14;  Isa.  53,  4-7;  his  resurrec- 
tion and  exaltation,  Ps.  2,  6.  7  (comp.  Acts  13,  13;  Heb.  1,  5;  5,  3);  Ps. 
16,  10  (comp.  Acts  2,  30.  31;  13,  35-37);  Isa.  53,  9-12;  his  in-ophetic  office, 
Dent.  18, 18. 19;  his  atoning  sacrifice,  Isa.  53,  4-6;  his  eternal  priesthood, 
Ps.  110,  4  (comp.  Ileb.  5,  6;  6,  20":  7,  17.  21);  his  eternal  kingdom,  Ps.  2, 
6.  7;  110,  1-4;  Zech.  9,  10;  Dan.  7,  13.  14. 

Q.  9.  The  Old  Testament  is  full  of  types  which  prefigure  and  foreshadow 
the  person  and  work  of  Christ.  VVe  may  distinguish  typical  institu- 
tions, facts,  and  persons. 

(1.)  Typical  institutions  :  Circumcision  (Rom.  4, 11 ;  Col.  2, 11. 12) ;  the 
sacrifices  (Lev.  17, 11 ;  Ileb.  9,  22-25 ;  10, 1-4),  especially  X\\e paschal  lamb 
(Ex.  12;  John  1,  29;  1  Cor.  5,  7),  and  generally  the  whole  ritual  or 
ceremonial  laio,  and  Mosaic  worship. 

(2.)  Typical  events  :  The  sacrifice  of  Isaac  (Heb.  11, 19) ;  the  elevation 
of  the  brazen  serpent  in  the  wilderness  (Num.  21,  4-9;  John  3, 14);  the 
redemption  of  Israel  from  the  bondage  of  Egypt,  and  subsequently 
from  the  captivity  of  Babylon. 

(3.)  Typical  persons  :  Adam  as  the  patriarch  of  the  human  family,  or 
the  representative  man  (Rom.  5,  14;;  Melchizedek  as  a  priest-king  (Gen. 
14,  17-20 ;  Ps.  110,  4 ;  Ileb.  7) ;  Moses  as  the  deliverer  and  lawgiver  of 
Israel  (Deut.  18,  18. 19);  Joshua  as  the  leader  of  Israel  on  their  passage 
into  Canaan  (Heb.  4.  8-10);  David  as  a  victorious  king  (Ps.  2  and  110); 
Solomon  as  a  king  of  peace  (2  Sam.  7, 12-15),  and  generally  all  the  pro- 
phets, priests,  and  kings  of  Israel  in  their  official  (not  iu  thair  personal) 
character. 

7 


70  JESUS    CHRIST. — HIS    NAMES. 

Q.ll.  John  the  Baptist  is  the  personal  representative  of  the  xohoU  Old 
Testament  in  its  direct  tendency  toward  the  New  dispensation.  lie  com- 
bines in  iiis  person  the  rigor  of  the  law  in  his  ascetic  mode  of  life  and 
earnest  call  to  repentance,  and  the  comfort  of  the  proinise  in  his  point- 
ing to  the  Lamb  of  God  which  taketh  away  the  sin  of  the  world.  He 
immediately  preceded  Christ,  as  the  dawn  of  morning  precedes  the  rising 
of  the  sun,  and  delighted  to  decrease,  in  order  that  Christ  might  increase. 
He  is  in  his  official  character  the  greatest  of  those  that  were  born  of 
women  before  Christ,  because  he  stood  nearest  to  Christ ;  yet  smaller 
than  the  least  in  the  kingdom  of  heaven,  because  he  still  belonged  to 
the  preparatory  dispensation  of  Judaism,  and  stood,  during  his  earthly 
life,  merely  in  the  outer  court  of  the  Christian  salvation.  Comp.  Matt. 
11,  11. 


XXIII.  Jesus  Christ.— His  Names. 

1.  What  do  you  believe  concerning  Jesus  Christ? 

I  believe  in  Jesus  Christ,  God's  only  be- 
gotten Son  our  Lord;  who  was  conceived  by 
the  Holy  Ghost,  born  of  the  Virgin  Mary ;  suf- 
fered under  Pontius  Pilate,  was  crucified,  dead, 
and  buried;  He  descended  into  hades;  the 
third  day  He  rose  from  the  dead ;  He  ascended 
into  heaven ;  and  sitteth  at  the  right  hand  of 
God  the  Father  Almighty;  from  thence  He 
shall  come  to  judge  the  quick  and  the  dead. 

2.  What  does  tlie  name  Jesus  signify? 
Jesus  means  a  Saviour. 

3.  Why  is  he  so  called? 

Because  he  has  saved  us  from  sin  and  death. 

Ps.  130,  8.     He  shall  redeem  Israel  from  all  his  iniquities. 

•j^  Matt.  1,  21.  She  [Mary]  shall  bring  forth  a  son,  and 
thou  shalt  call  his  name  Jesus:  for  he  shall  save  his  people 
from  their  sins, 

Luke  1,  31;  19,  10;  Acts  5,  31;  1  Tim.  1,  15. 

4.  What  does  the  name  Christ  signify? 
Christ,  or  Messiah,  means  the  Anointed. 

John  1,  41.  We  have  found  the  Messias,  which  is,  being 
interpreted,  the  Christ  [or,  the  Anointed]. 


JESUS    CHRIST. — HIS    NAMES.  <1 

5.  Why  is  he  so  called^ 

Because  he  was  anointed  with  the  Hoi j  Spirit 
to  be  our  perfect  and  eternal  prophet,  priest, 
and  king. 

Isa.  61,  1.  The  Spirit  of  the  Lord  God  is  upon  me ;  because 
the  Lord  hath  anointed  me  to  preach  good  tidings  unto  the 
meek. — Comp.  Luke  4,  18. 

Luke  3,  22.  And  the  Holy  Ghost  descended  [at  the  baptism 
of  Jesus]  in  a  bodily  shape  like  a  dove  upon  him. 

Acts  10,  38.  How  God  anointed  Jesus  of  Nazareth  with  the 
Holy  Ghost  and  with  power. 

6.  Why  are  you  called  a  Christian  f 

Because  I  am  united  to  Christ  by  faith,  and 
a  partaker  of  his  anointing,  that  I  should  follow 
his  example  and  become  more  and  more  like 
him. 

Acts  11,  26.  The  disciples  [of  Jesus]  were  called  Christians 
first  at  Antioch. 

Eph.  5,  30.  "We  are  members  of  his  body,  of  his  flesh,  and 
of  his  bones. 

1  John  2,  20.  Ye  have  an  unction  from  the  Holy  One,  and 
ye  know  all  things. 

1  John  2,  27.  The  anointing  which  ye  have  received  of  him, 
abideth  in  you. 

*  1  Pet.  2,  9.  Ye  are  a  chosen  generation,  a  royal  priest- 
hood, a  holy  nation,  a  peculiar  people;  that  ye  should  show 
forth  the  praises  of  him  who  hath  called  you  out  of  darkness 
into  his  marvellous  light. 

1  Pet.  2,  21;  Rom.  8,  29;  1  John  3,  2;  Rev.  2,  5. 

Note. 
Q.  2-4.  Jesus  and  Messiah  are  from  the  Hebrew,  Christ  from  the 
Greek.  Jesus  is  the  same  -with  Joshua,  contracted  for  Jehoshua  or 
Jehoshia,  i.e.  Jehovah's  salvation,  Jehovah  is  Saviour.  It  is  the  per- 
sonal name  of  the  Lord  given  to  him  by  di^^ne  command  at  circum- 
cision, but  its  meaning  was  first  fulfilled  in  him,  and  in  him  alone.  It 
is  the  sweetest  name,  a  balm  to  the  sinner,  a  delight  to  the  believer,  a 
terror  to  the  devil.  Christ  is  his  official  name,  and  is  used  of  him  ex- 
clusively. Hence,  John  20,  31,  "These  [signs]  are  written  that  ye 
might  believe  that  Jesus  is  the  [promised  and  long-expected]  Christ, 
the  Sou  of  God." 


72  OF   THE    PERSON    OF    CHRISTc 


XXIV.  Of  the  Person  of  Christ. 

1.  What  do  you  believe  concerning  the  person  of  Christ? 

Jesus   Christ  is  the  God-man,  or  true  God 
and  true  man  in  one  person  forever. 

2.  Why  must  he  unite  the  divine  and  human  natures 
in  his  person? 

That  he  might  be  the  mediator  between  God 
and  man,  and  reconcile  them. 

■'•"  1  Tim.  2,  5.  6.  There  is  one  God,  and  one  mediator  be- 
tween God  and  men,  the  man  Christ  Jesus,  who  gave  himself 
a  ransom  for  all. 

2  Cor.  5,  19.  God  was  in  Christ,  reconciling  the  world  to 
himself. 

3.  How  do  you  prove  the  true  divinity  of  Christ? 
From  the  divine  names,  the  divine  attributes, 

the  divine  works,  and  the  divine  honors,  of 
Christ. 

*  .John  ]  0,  30.     I  and  my  Father  are  one. 

John  1,  1.  In  the  beginning  [i.e.  from  eternity]  was  the 
Word  [Christ  as  to  his  divine  nature,  comp.  v.  14],  and  the 
Word  was  with  God,  and  the  Word  was  God  [of  divine  essence]. 

*  Col.  2,  9.  In  Christ  dwelleth  all  the  fulness  of  the  God- 
head bodily. 

Col.  1,  15.  16.  Who  is  the  image  of  the  invisible  God, 
the  first-born  of  every  creature;  for  by  him  were  all  things 
created  that  are  in  heaven  and  that  are  in  earth,  visible  and 
invisible. 

Heb.  1,  3.  Who  being  the  brightness  of  his  [God's]  glory, 
and  the  express  image  of  his  person,  and  upholding  all  things 
by  the  word  of  his  power. 

Heb.  I,  16.     Let  all  the  angels  of  God  worship  him. 

*  John  20,  28.  Thomas  answered  and  said  unto  him:  My 
Lord  and  my  God. 

1  John  5,  20.  This  [;".e.  his  Son  Jesus  Christ]  is  the  true 
God  and  eternal  life. 

Rev.  17,  14.     He  is  Lord  of  lords,  and  King  of  kings. 


or   THE   PERSON   OF   CHRIST;  73 

4.  How  do  you  prove  the  true  liumanity  of  Christ? 
From  his  birth,  his  growth,  his  temptation, 
his  sufferings,  his  death  and  burial. 

*  John  1,  14.  And  the  Word  {i.e.  the  eternal,  only  begotten 
Son  of  God,  or  Christ  according  to  his  divine  nature,  comp.  v, 
1]  was  made  flesh  [assumed  human  nature,  or  became  man], 
and  dwelt  among  us. 

Heb.  2,  14.  As  the  children  [of  man]  are  partakers  of  flesh 
and  blood,  he  also  himself  likewise  took  part  of  the  same. 

Rom.  1,  3.  Concerning  his  Son  Jesus  Christ  our  Lord,  which 
was  made  of  the  seed  of  David  according  to  the  flesh  ^.e.  his 
visible  earthly  human  nature]. 

Phil.  2,  7.  He  made  himself  of  no  reputation,  and  toak  upon 
him  the  form  of  a  servant,  and  was  made  in  the  likeness  of 
men. 

1  Tim.  .3,  16.     God  was  manifest  in  the  flesh. 

Comp.  Rom.  5,  15  (by  one  man,  Jesus  Christ);  8.  3  (in  the 
likeness  of  sinful  flesh);  1  Tim.  2,  5  (the  man  Christ  Jesus); 
1  John  4,  2  (Jesus  Christ  is  come  in  the  flesh). 

5.  Did  Christ  become  like  us  in  all  things? 
Yes:  in  all  things,  sin  only  excepted. 

*  Heb.  4,  15.  He  was  in  all  points  tempted  like  as  we  are, 
yet  without  sin. 

6.  What  do  you  mean  by  the  sinlessness  of  Jesus? 
His  freedom  from  original  and  actual  sin, 

and  his  perfect  holiness. 

*  John  8,  46.     "Which  of  you  convinceth  me  of  sin? 

*  2  Cor.  5.  21.  He  hath  made  him  to  be  sin  for  us,  who  knew 
no  sin ;  that  we  might  be  made  the  righteousness  of  God  in 
him. 

1  Pet.  2,  22.  Who  did  no  sin,  neither  was  guile  found  in 
his  mouth. — Comp.  Isa.  53,  9. 

1  John  3,  5.  He  was  manifested  to  take  away  our  sins  • 
and  in  him  is  no  sin.  ' 

Heb.  7,  26,  Such  a  high  priest  became  us,  who  is  holy, 
harmless,  undefiled,  separate  from  sinners,  and  made  hio-her 
than  the  heavens.  ° 

7.  Was,  then,  CJirist  not  tempted  like  the  first  Adam  ? 

Yes:  he  was  tempted  by  the  devil,  but  he 
r* 


74  OF   THE   PERSON   OF   CHRIST. 

overcame  temptation,  fulfilled  the  law,  and  re- 
vealed righteousness  and  life. 

Matt.  4,  1-10  (comp.  Mark  1,  12.  13;  Luke  4,  1-12). 

*  Heb.  4,  15.  We  have  not  a  high  priest  which  cannot 
be  touched  with  the  feeling  of  our  infirmities ;  but  was  in  all 
points  tempted  like  as  we  are,  yet  without  sin. — Comp.  5,  7-9; 
Luke  22,  28. 

Rom.  5,  18.  As  by  the  offence  of  one  [Adam],  judgment 
came  upon  all  men  to  condemnation ;  even  so  by  the  righteous- 
ness of  one  [Christ],  the  free  gift  came  upon  all  men  unto  justi- 
fication of  life. 

Notes  and  Hints. 

Q.  3.  The  principal  argiunents  for  the  divinity  of  Christ  are — 

(1.)  The  divine  NAMES  of  Christ.  Heiscalled  ''the  SonofGod'"  (uota  Son 
simply  amons;  others,  but  the  Son  in  the  highest  or  absohite  sense,  as  he  is 
called  "the  Son  of  man"),  John  6,  69;  Matt.  26,  63.  64,  and  often;  "the 
only  begotten  Son  of  God,"  John  1,  14;  3,  16;  1  John  4,  9;  "Emmanuel," 
I.e.  God  with  us,  Matt.  1,  23  (Isa.  7,  14);  "Lord,"  Ps.  110,  1;  Acts  1,  21, 
and  often;  "Lord  a7id  God,"  John  20,  28;  "  God,"  John  1, 1;  "the  great 
God  and  Saviour,"  Tit.  2,  13;  "the  true  God  and  eternal  life,"  1  John 5, 
20 ;  "  God  blessed  forever,"  Rom.  9,  5  (which  refers  to  the  preceding 
"  Christ.") 

(2.)  Divine  attributes  of  Christ:  eternity,  John  1, 1  ("in  the  begin- 
ning," i.e.  before  the  world,  comp.  v.  3,  or,  from  everlasting) ;  8,  58 
("i?f/ore  Abraham  was,\  am')\  17,  5  ("the  glory  which  I  had  with 
thee  before  the  world  was");  Col.  1,  15-17 ;  Rev.  1,  8  ("  I  am  Alpha  and 
Omega,  the  beginning  and  the  ending").  Omnipotence,  John 3, 35  ("  the 
Father  loveth  the  Son,  and  hi\t\\  given  all  things  into  his  hand");  10, 
30;  Matt.  11,  27;  28, 18  {"All  power  is  given  unto  me  in  heaven  and  in 
earth");  John  14, 14;  Eph.  1,  21;  Phil.  3,  21  ("he  is  able  even  to  subdue 
all  things  unto  himself"):  Rev.  1,  8  ("  the  Almighty").  Omnipresence, 
Matt.  18,  20;  28,  20.  Omniscience,  John  21,  17 ;  Rev.  2,  23.  Unchange- 
ableness,  Heb.  13,  8.— Comp.  in  general  Col.  1,  19;  2,  9. 

On  this  point,  however,  it  is  necessary  to  make  a  qualification  or  dis- 
tinction. Diiring  his  state  of  humiliation,  Christ  either  did  not  fully 
possess,  or  did  not  fully  use,  those  divine  attributes  of  power  and 
knowledge  which  he  could  lay  aside  as  it  were  by  a  moral  act  of  self- 
<lenial  and  condescension  for  our  sake  and  benefit.  Thus,  he  gave 
up  his  omnipotence  and  omniscience,  and  only  resumed  them  in  fnll 
after  his  exaltation.  Hence  his  declaration:  "The  Father  is  greater 
than  I,"  viz.  in  the  state  of  humiliation,  John  14,  28;  and  that  he  did  not 
hnoiv  the  hour  of  judgment,  Mark  13,  32.  Ho  actually  increased  not  only 
in  age,  but  also  in  wisdom,  Luke  2,  52,  and  learned  obedience,  Heb.  5,  9. 
— Comp.  also  the  next  lesson. 

(3.)  Divine  works  :  The  creation  of  the  world,  John  1,  3;  Col.  1, 16. 17 ; 
Heb.  1,  2.  The  redemption.  Tit.  2.  4;  1  Cor.  6,  20;  1  Pet.  1,  IS.  19.  The 
hist  judgment,  John  5,  22;  Matt.  25,  31.  32;  Rom.  14,  10;  2  Cor.  5,  10. 

(4.)  Divine  honors:  John  5,  23  ("that  all  men  should  honor  the  Son, 
even  as  they  honor  the  Father");  Phil.  2,  10  ("that  at  the  name  of 
Jesus  every  knee  should  bow");  Heb.  1,  6  (comp.  Ps.  97,  7;)  Rev.  1,  0: 
f),  12. 

Q.  4.  The  human  nature  of  Christ  includes  a  true  human  body,  soul, 
and  spirit.    All  essential  attributes  and  conditions  of  man  are  ascribed 


OF   THE   PERSON    OF   CHRIST.  75 

to  him.  He  calls  himself  with  condescending  love  and  sympathy,  about 
eighty  times  in  the  Gospels,  the  Son  of  man  (while  the  apostles  genei'ally 
call  him  the  Son  of  God),  and  this  term  implies  both  his  equality  with 
us  (Son  of  man),  and  his  surpiissing  excellency  (the  Son  of  man)  as  the 
perfect  man  in  whom  alone  the  idea  of  humanity  has  been  fully  realized. 
He  assumed  our  Jlesh  and  blood,  John  1, 14;  Ileb.  2, 14;  he  was  born  in 
Bethlehem  of  a  woman,  Luke  2,  7 ;  Gal.  4,  4 ;  he  greiv,  waxed  strong 
in  spirit,  and  increased  in  wisdom  and  stature,  Luke  2,  40. 52;  he  passed 
through  the  different  ages  of  human  existence  from  infancy  to  boyhood, 
youth,  and  manhood  (with  the  exception  of  declining  old  age,  which 
seems  incompatible  with  the  idea  of  the  Saviour,  who  died  and  rose  and 
lives  forever  in  the  unbroken  vigor  and  freshness  of  early  manhood); 
he  was  tempted,  Matt.  4, 1 ;  Heb.  2, 18 ;  4, 15 ;  he  learned  obedience,  Heb.  5, 
8;  he  hungered.  Matt.  4,  2,  and  thirsted,  John  4,  7 ;  19, 28;  he  was  wearied, 
John  4,  6;  he  did  eat  and  drinJc,  Matt.  11,  19;  he  slept.  Matt.  8,  14;  he 
wipt  teai-s  of  sorrow  over  unbelieving  Jerusalem,  Luke  19,  41,  tears  of 
friendship  at  the  grave  of  Lazarus,  John  11, 35,  and  tears  of  sympathetic 
anguish  in  Gethsemane,  Luke  22,  44 ;  comp.  Heb.  5, 7  (but  it  is  never  said 
that  he  laughed,  because  this  would  hardly  comport  with  his  dignity 
and  solemn  mission) ;  he  was  troubled  in  his  soul,  John  12,  27,  and  ex- 
ceeding sorrowful,  Matt.  26,  38;  he  shed  blood  on  the  cross,  John  19,  33. 
34;  he  suffered  and  died,  19,  30-34,  and  was  buried,  19,  40-42;  he  had 
flesh  and  blood  even  after  his  resurrection,  Luke  24,  39;  he  retained  his 
wounds,  John  20,  27 ;  he  ascended  visibly  to  heaven.  Acts  1,  9,  and  shall 
visibly  return,  though  not  in  the  form  of  a  servant,  but  in  glory,  1  11; 
Matt.  25,  31. 

Q.  6.  The  perfect  sinlessness  of  Jesus  may  be  proved: 

(1.)  By  his  oion  history  and  testimony.  For  he  never  said  or  did  any 
thing  which  he  had  reason  to  regret;  he  never  felt  himself  a  sinner  or 
asked  the  forgiveness  of  God  (the  petition  in  the  Lord's  Prayer:  "For- 
give us  our  debts,"  is  intended  for  his  followers  only);  he  was  in  no 
need  of  conversion  and  regeneration,  or  even  reform  and  improvement, 
as  all  other  men  are,  and  in  the  triumphant  consciousness  of  his  spot- 
less purity  he  could  boldly  challenge  his  bitter  enemies  to  convict  him 
of  sin,  without  fear  of  the  result,  John  8,  46. 

(2.)  By  the  testimony  of  his  friends,  the  apostles  and  evangelists, 
who  from  personal  observation  exempt  him  from  all  moral  defects  and 
pronounce  him  pure  and  holy. — (Comp.,  besides  the  passages  quoted 
above.  Acts  3,  16;  1  Pet.l,  19;  3,  18;  1  John  2,  29;  3,  7;  Heb. 4,  15.) 

(3.)  By  the  testimony  of  his  enemies, — Pontius  Pilate,  who,  although 
his  human  judge,  representing  the  majesty  of  the  Roman  law,  evidently 
trembled  before  Christ,  and  wa-shed  his  hands  to  be  clean  of  innocent 
blood  (Matt.  27,  24;  Luke  23,  22);  the  rude  heathen  centurion,  who  ex- 
claimed under  the  cross:  "Truly  this  was  a  righteous  man,  and  the  Son 
of  God"  (Matt.  27,  54;  Luke  23,  47);  and  Judas  the  traitor,  who  con- 
fessed, in  despair:  "  I  have  betrayed  innocent  blood,"  (Matt.  27,  4). 

The  sinlessness  of  Christ,  viewed  under  its  positive  aspect,  is  absolute 
holiness,  or  moral  perfection,  the  ideal  of  human  virtue  fully  actualized, 
perfect  love  to  God  and  to  man,  combining  all  active  and  passive  virtues 
and  the  opposite  graces  in  full  harmony  and  symmetry. 

The  sinlessness  of  the  Saviour,  contrasted  with  the  sinful  world,  is 
the  one  absolute  exception  to  the  universal  rule,  a  miracle  in  history, 
raising  him  far  above  all  other  men,  and  can  only  be  fully  accounted 
for  by  the  indwelling  of  the  fulness  of  the  Godhead'in  him. 


76  THE   TWO    STATES   OF   CHRIST. 

XXV.  Tlie  Two  States  of  Christ. 

1.  What  are  the  two  states  or  conditions  in  the  history 
of  Christ? 

The  state  of  humiliation,  and  the  state  of 
exaltation. 

Phil.  2,  5-11.— Comp.  2  Cor.  8,  9 ;  Eph.  4,  9.  10 ;  Heb.  2, 
9-11. 

2.  What  do  you  mean  by  the  humiliation  of  Christ  ? 
From  infinite  love  to  us,  he  freely  laid  aside 

his  divine  glory  and  majesty,  and  took  upon 
himself  the  form  of  a  servant. 

3.  What  belongs  to  the  state  of  humiliation  f 
Christ's  conception   and  birth,  his    passion 

and  death,  his  burial,  and  descent  into  hades. 

4.  What  do  you  mean  by  the  exaltation  of  Christ  f 
After  completing  the  work  of  redemption, 

he  returned  to  the  full  possession  of  his  eternal 
divine  glory,  and  raised  human  nature  to  a 
share  in  this  glory. 

John  17,  5.  0  Father,  glorify  thou  me  with  thine  own  self, 
with  the  glory  which  I  had  with  thee  before  the  world  was. 

John  17,  24.  Father,  I  will  that  they  also,  whom  thou  hast 
given  me,  be  with  me  where  I  am ;  that  they  may  behold  my 
glory,  which  thou  hast  given  me. 

5.  What  are  the  stages  of  his  exaltation? 

His  resurrection,  his  ascension,  his  sitting 
at  the  right  hand  of  God,  and  his  return  to 
judgment. 

G.    What  do  you  learn  from  the  two  states  of  Christ? 

That  I  should  follow  my  Saviour  in  the  path 
of  humility   and   self-denial,  so    that   I   may 


BIRTH  AND  CHILDHOOD  OF  JESUS.     77 

become  partaker  also  of  his  divine  glory  and 
majesty. 

"-•■  Phil.  2,  5-7.  Let  this  mind  be  in  you,  which  was  also  in 
Christ  Jesus :  who,  being  in  the  form  "of  God,  thought  it  no 
robbery  to  be  equal  with  God,  but  made  himself  of  no  repu- 
tation, and  took  upon  himself  the  form  of  a  servant. 

2  Tim.  2,  11.  12.  If  we  be  dead  with  Christ,  we  shall  also 
live  with  him  •  if  we  suffer,  we  shall  also  reign  with  him. 

Matt.  5,  11.  12;  Rom.  8,  17;  2  Cor.  4,  10:  1  Pet.  4,  13: 
Rev.  3,  21. 


XXVI.  Birth  and  Childhood  of  Jesus. 

1.  What  do  you  believe  concerning  the  birth  of 
Jesus  ? 

He  was  conceived  by  the  power  of  the  Holy 
Spirit,  and  born  of  the  Virgin  Mary,  of  the 
house  of  David,  a  true  man,  yet  without  sin. 

*"  Luke  1,  35.  And  the  angel  [Gabriel]  answered  and  said 
unto  her  [Mary]  :  The  Holy  Ghost  shall  come  upon  thee,  and 
the  power  of  the  Highest  shall  overshadow  thee :  therefore 
also  that  holy  thing  which  shall  be  born  of  thee,  shall  be 
called  the  Son  of  God. 

Matt.  1,  18;  John  1,  14;  Gal.  4,  4;  Heb.  2,  14.  15;  1  Tim. 
3,  16. 

2.  Why  did  the  eternal  Son  of  God  take  up  our 
human  nature  into  fellotcshij)  icith  his  divine  person? 

In  order  that  he  might  live,  suffer,  die,  and 
rise  again  for  us,  and  thus  accomplish  in  our 
nature  the  redemption  of  man. 

*  Gal.  4,  4.  5.  When  the  fulness  of  the  time  was  come, 
God  sent  forth  his  Son,  made  of  a  woman,  made  under  the 
law,  to  redeem  them  that  were  under  the  law,  that  we  might 
receive  the  adoption  of  sons. 

Matt.  20,  28 ;  Tit.  2,  14 ;  Heb.  9,  12. 

3.  When  icas  Jesus  born? 

During  the  reign  of  Augustus,  the  Roman 


78  BIRTH   AND    CHILDHOOD    OF   JESUS. 

emperor,  and  Herod   the  Great,  the  king  of 
the  Jews. 

Luke  2,  1 ;  Matt.  2,  1. 

4.  Where  loas  Jesus  horn  ? 

In  a  stable  at  Betlilehem  in  Judea. 

Micah  5,  2 ;  Matt.  2,  1 ;  Luke  2,  4.  7.  12. 

5.  Why  was  Jesus  horn  in  such  poverty  f 

That  by  his  poverty  he  might  make  us  rich, 
and  draw  even  the  humblest  to  himself. 

*  2  Cor.  8,  9.  Ye  know  the  grace  of  our  Lord  Jesus  Christ, 
that,  though  he  was  rich,  yet  for  your  sakes  he  became  poor, 
that  ye  through  his  poverty  might  be  rich. — Comp.  Luke 
9,  58. 

6.  What  did  the  angels  in  heaven  do  at  the  birth  of 
Jesus  ? 

They  rejoiced,  and  sang  :  "  Glory  to  God  in 
the  highest,  and  on  earth  peace,  good  will 
toward  men." 

Luke  2,  14. 

7.  What  else  happened  at  the  birth  of  Jesus  f 

The  Jewish  shepherds  from  the  fields,  and 
the  heathen  sages  from  the  East,  came  and 
worshipped  the  child  in  the  manger. 

Luke  2,  15-20;  Matt.  2,  1-11. 

8.  What  occurred  on  the  eighth  day  after  Chrisfs 
birth? 

He  was  circumcised  according  to  the  custom 
of  the  Jews,  and  called  Jesus. 

Luke  2,  21 ;  Matt.  1,  21 .  (Gen.  17,  22.) 

9.  What  do  you  know  of  the  childhood  of  Jesus? 
When  he  was   twelve  years  old,  he  sat  in 


PUBLIC    LIFE   AND   WORK    OF   CHRIST.  79 

the  temple  of  Jerusalem,  in  the  midst  of  the 
doctors,  both  hearing  them  and  asking  them 
questions,  and  had  his  chief  delight  in  religion. 

Luke  2,  46-49. 

10.  What  else  is  reported  of  Jesus  in  his  youth  ? 
That  he   was   subject   to   his   parents,  and 

increased  in  wisdom,  and  stature,  and  in  favor 
with  God  and  men. 

Luke  2,  51.  52 ;  Heb.  5,  8. 

11.  What  henejit  do  you  derive  from  Vie  birth  and 
childhood  of  Jesus  ? 

He  has  redeemed  our  birth  and  childhood, 
and  consecrated  it  to  God,  and  has  left  to  all 
children  a  perfect  pattern  of  obedience  and 
piety. 

Notes  and  Hixts. 

Q.  5.  The  poverty  and  luimility  of  Christ's  birth  were  coutinued 
through  his  whole  life  on  earth,  since  he  had  not  where  to  lay  his  head 
(Luke  9,  58;  Matt.  8,  21),  and  was  supported  by  the  benevolence  of  a 
few  pious  females  (Luke  8,  3):  the  scanty  purse  being  in  the  hands  of 
a  thief  (John  12,  6).  It  was  a  part  of  his  merciful  condescension  and 
humiliation  for  our  elevation.  But  the  poverty  of  his  birth  was,  never- 
theless, accompanied  by  glorious  circumstances,  the  praises  of  angels  in 
heaven,  the  adoration  of  the  shepherds  of  Israel,  and  of  the  A\ise  men 
from  the  distant  East.  The  glory  of  the  only  begotten  of  the  Father 
shone  already  from  the  infant  in  the  manger,  foreshadowing  the  mystery 
of  the  union  of  the  divine  and  human,  which  was  to  unfold  itself  more 
and  more  in  his  life  and  work. 

Q.  6.  This  is  the  so-called  Gloria  in  excel  sis,  which  ever  since,  in  its 
original  and  amplified  forms,  resound.s  throughout  Christendom  in 
every  tongue. 


XXVIL  Public  Lif3  and  Work  of  Christ. 

1.    Where  and  how  did  Jesus  grow  up  ? 
At   Nazareth   in    Galilee,   in   poverty   and 
humility,  as  the  son  of  a  carpenter. 


80  PUBLIC    LIFE   AND   WORK   OF   CHRIST. 

Matt.  2,  23.  And  he  came  and  dwelt  in  a  city  called 
Nazareth. 

Matt.  13,  55.  Is  not  this  the  carpenter's  son?  Is  not  his 
mother  called  Mary? 

Mark  6,  3 ;  Luke  2,  39 ;  John  1,  45.  46 ;  6,  42. 

2.  What  took  place  before  he  commenced  his  public 
ministry  ? 

He  was  baptized  in  Jordan  by  John  the 
Baptist. 

Matt.  3,  13-17  J  Luke  3,  21.  22  j  John  1,  32.  33. 

3.  Why  was  he  baptized? 

That  he  might  fulfil  all  righteousness,  and 
be  solemnly  consecrated  to  his  public  ministry. 

Matt.  3,  15. 

4.  What  happened  at  the  baptism  of  Jesus  ? 

The  Holy  Ghost  descended  upon  him  like  a 
dove,  and  a  voice  from  heaven  said,  "This  is 
my  beloved  Son,  in  whom  I  am  well  pleased." 

5.  What  followed  after  the  baptism  of  Jesus? 

He  was  tempted  by  the  devil  in  the  wilder- 
ness, as  Adam  and  Eve  were  tempted  in  para- 
dise, but  he  overcame  the  temptation. 

Matt.  4,  1-11  j  Mark  1,  12  ff;  Luke  4,  1  fF.— Comp.  Lesson 
XXIV.,  Q.  7. 

6.  When  did  Christ  enter  upon  his  public  ministry  ? 
In  the  thirtieth  year  of  his  age. 

Luke  3,  23.     (Comp.  Numb.  4,  3.  35,  39.  43.  47.) 

7.  How  long  did  his  public  life  last? 
About  three  years. 

8.  Wherein  did  it  consist  ? 

He  called  and  trained  twelve  apostles,  taught 


THE  PUBLIC  LIFE  AND  WORK  OF  CHRIST.       81 

the  purest  doctrine,  and  confirmed  it  by  the 
holiest  life,  and  by  many  miracles  of  power 
and  mercy. 

Matt.  10,  1-4;  Mark  3,  14-19.— Matt.  4.  23;  Luke  8,  1; 
John  18,  20,  and  the  whole  evangelical  history. 

9.  What  urns  the  design  of  Christ  ? 

To  found  the  kingdom  of  heaven  on  earth, 
which  was  to  embrace  the  whole  human  family, 
and  to  last  forever. 

Matt.  8,  11 ;  16,  18.  19;  21,  43;  24,  14;  28,  19;  John  4.  21- 
24;  10,  16;  18,  36.  37. 

10.  By  ivhat  means  icas  Christ's  kingdom  to  he  founded 
and  promoted? 

Not  by  force,  or  any  carnal  weapons,  but 
by  spiritual  and  moral  means,  even  his  passion 
and  death. 

John  18,  36.  My  kingdom  is  not  of  this  world:  if  my 
kingdom  were  of  this  world,  then  would  my  servants  fight, 
that  I  should  not  be  delivered  to  the  Jews;  but  now  is°my 
kingdom  not  from  hence. 

2  Cor.  10,  4.  The  weapons  of  our  warfare  are  not  carnal, 
but  mighty  through  God. 

Acts  14,  22,  We  must  through  much  tribulation  enter  into 
the  kingdom  of  God. 

John  6,  15;  12,24.25.32;  Matt.  10.38;  16,21-25-  26  51- 
53;  Luke  12,  14;  22,  28-30;  2  Tim.  2,  11.  12. 

11.  Of  what  beneft  is  the  public  life  of  Christ  to 
you  ? 

It  is  an  exemplar  of  the  highest  piety  and 
virtue,  or  of  perfect  love  to  God  and  man,  for 
our  imitation. 

John  12,  26.     If  any  man  serve  me,  let  him  follow  me. 

John  13,  15.  I  have  given  you  an  example,  that  ye  should 
do  as  I  have  done  to  you. 

John  15,  10 :  Matt.  20,  27.  28 ;  Luke  9,  23 ;  Phil.  2.  5  •  Col 
3,  13;  1  John  2,  6;  3,16;  1  Pet.  2,  21. 
8 


82       THE  PUBLIC  LIFE  AND  WORK  OF  CHRIST. 


Notes  and  Hints. 

Q.  1.  Joseph  was,  of  course,  only  the /o*';e?--f;itlier  of  Jesus;  but  the 
Jews,  who  knew  nothing  of  the  mystery  of  the  supernatural  conception, 
regarded  him  as  the  real  father.  From  Mark  6,  3,  where  Jesus  is  called 
"  tlie  carpenter"  (not  only  "  the  carpenter's  son,"  as  in  several  other 
passages),  it  would  appear  that  he  actually  took  part  in  his  father's 
trade,  and  thus  dignified  and  ennobled  even  the  humblest  manual  labor. 
Justin  Martyr,  in  the  beginning  of  the  second  century,  says  that  Jesus 
performed  the  labors  of  a  carpenter,  and  made  ploughs  and  yokes.  St. 
Paul  also,  in  accordance  with  a  Jewish  custom,  united  a  trade  with  his 
spiritual  labors,  being  a  tent-maker,  Acts  18,  3. 

Jesus  attended  the  Jewish  synagogue  at  Nazareth  on  sabbath-days 
(Luke  4, 16),  and  the  temple  of  Jerusalem  ou  high  festivals  (Luke  2, 42  ff), 
and  was  brought  up  under  the  influence  of  pious  parents,  the  works  of 
-nature,  and  the  Scriptures  of  the  Old  Testament ;  but  he  did  not  receive 
a  learned  education,  and  can  be  classed  neither  with  the  school-trained 
nor  with  the  self-trained  or  self-made  men.  Hence  the  astonishment 
of  the  Jews:  "How  knoweth  this  man  letters,  having  never  learned?" 
(John  7,  15 ;  comp.  Mark  6,  2).  His  wisdom  proceeded  from  no  himian 
or  natural  source,  but  directly  from  God,  and  surpassed  all  the  learning 
and  wisdom  which  human  instruction  and  study  can  impart.  He  taught 
the  world  with  authority,  as  one  who  was  under  no  obligations  to  it, 
and  who  came  out  from  God  as  the  light  of  the  world,  and  the  truth 
itself  in  personal  form. 

Q.  5.  The  threefold  temptation  of  Christ  in  the  wilderness — the 
symbol  of  the  moral  ruin  of  the  race  after  the  fall — is  the  counterpart 
of  the  temptation  of  Adam  in  paradise, — the  abode  of  original  inno- 
cence and  happiness.  It  was  the  Messianic  probation,  as  the  baptism 
in  Jordan  was  the  Messianic  inauguration,  and  is  an  example  to  us 
how  to  overcome  all  temptation  to  sin,  by  the  word  of  God.  The 
temptation,  however,  ran  through  the  whole  earthly  life  of  Jesus,  and 
culminated  in  the  agony  of  Gethsemane  and  on  the  cross,  where  it  was 
completely  broken. — Comp.  Luke  22.  28 ;  Heb.  4,  15 ;  5,  7-9. 

Q.  7.  This  view  of  the  duration  of  the  public  ministry,  which  was 
prevalent  in  the  early  Church,  is  based  upon  the  arrangement  of  John's 
Gospel  according  to  three  or  four  passovei-s  during  that  ministry,  and 
on  Luke  13,  7,  where  the  "  three  years"  seem  to  contain  an  allusion  to 
the  time  during  which  Christ  addressed  the  unfruitful  fig-tree,  i.e.  the 
.  Jewish  nation. 

Q.  9  and  10.  The  kingdom  which  Jesus  came  to  found  differs  from  all 
human  schemes  and  institutions  by  its  spiritual  character,  its  universal 
extent,  its  eternal  duration,  and  the  spiritual  mode  of  its  establishment 
and  promotion.  The  mere  conception  of  such  a  design,  which  never 
entered  the  imagination  of  man  before,  forms  a  strong  argument  for 
his  divine  mission  and  character.  Napoleon  is  reported  to  have  said 
on  St.  Helena:  "Alexander,  Ca?sar,  Charlemagne,  and  myself  founded 
empires  on  force,  and  they  perished ;  Jesus  of  Nazareth  alone,  a  cruci- 
fied Jew,  founded  his  kingdom  on  love;  and  at  this  hour  millions  of 
men  would  die  for  him."  The  history  of  the  world  before  Christ  pre- 
pared the  way,  and  the  history  of  the  world  since  his  coming,  must  sub- 
serve the  spread  and  final  triumph  of  this  kingdom  of  truth  and  love 
and  peace. 


THE  PASSION  AND  DEATH  OF  JESUS.    83 


XXVIII.  The  Passion  and  Death  of  Jesus. 

1.  When  did  Jesus  suffer  F 

During  the  whole  time  of  his  life  on  earth. 

2.  What  did  he  suffer? 

Poverty  and  sorrow,  and  the  hatred  and 
opposition  of  the  ungodly  Avorld. 

Isa.  53,  3.  He  is  despised  and  rejected  of  men ;  a  man  of 
sorrows,  and  acquainted  with  grief. 

Heb.  12,  3.  Consider  him  that  endured  such  contradiction 
of  sinners  against  himself. 

Luke  9.  58  ;  Jolm  15.  18.  20  ;  Matt.  2,  13  ;  9,  36  ;  10,  25  ;  15, 
16 ;  Luke  12,  50  ;  19,  47,  etc. 

3.  When  did  he  suffer  most  ? 

At  the  end  of  his  earthly  life,  in  the  garden 
of  Gethsemane,  before  Caiaphas  and  Pontius 
Pilate,  and  on  the  cross. 

The  history  of  the  Passion,  Matt.  26  and  27  ,•  Mark  14  and 
15;  Luke  22  and  23;  John  18  and  19. 

4.  What  did  he  suffer  there? 

He  suffered  unutterable  pains  in  body  and 
soul,  and  bore  the  guilt  of  the  whole  world. 

5.  Name  the  chief  events  of  his  passion. 

He  was  betrayed  by  Judas,  taken  prisoner, 
denied  by  Peter,  dragged  before  the  Jewish 
and  heathen  tribunals,  mocked,  scourged, 
crowned  with  thorns,  unjustly  condemned,  and 
crucified  between  two  malefactors. 

C.    What  death  did  Christ  die  ? 
The  most  painful  and  ignominious  death  of 
the  cross. 


84         THE   PASSION    AND   DEATH    OF   JESUS. 

7.  How  did  lie  suffer  all  this  ? 

Like  an  innocent  lamb,  with  the  greatest 
meekness,  patience,  and  resignation  to  the  will 
of  God. 

*  Isa.  53,  7.  He  was  oppressed,  and  he  was  afflicted,  yet 
he  opened  not  his  mouth :  he  is  brought  as  a  lamb  to  the 
slaughter,  and  as  a  sheep  before  her  shearers  is  dumb,  so  he 
openeth  not  his  mouth. — Comp.  Matt.  26,  63;  27,  12.  14. 

*  Matt.  26,  39.  0  my  Father,  if  it  be  possible,  let  this  cup 
pass  from  me :  nevertheless,  not  as  I  will,  but  as  thou  wilt. 

1  Pet.  2,  23.  Who,  when  he  was  reviled,  reviled  not  again ; 
when  he  suffered,  he  threatened  not. 

8.  Why  did  Christ  thus  suffer  and  die  ? 

Not  for  his  sake,  but  in  our  stead,  and  for 
our  benefit,  out  of  free  and  boundless  love. 

*  Isa.  53,  4.  5.  Surely  he  hath  borne  our  griefs,  and  carried 
our  sorrows.  .  .  .  He  was  wounded  for  our  transgressions,  he 
was  bruised  for  our  iniquities :  the  chastisement  of  our  peace 
was  upon  him ;  and  with  his  stripes  we  are  healed. 

Matt.  26,  28.  This  is  my  blood  of  the  New  Testament  [or 
covenant],  which  is  shed  for  many  [as  opposed,  not  to  all,  but 
to  feic]  for  the  remission  of  sins. 

*  2  Cor.  5,  21.  God  made  him  to  be  sin  for  us,  who  knew 
no  sin ;  that  we  might  be  made  the  righteousness  of  God  in 
him. 

John  1,  29;  10,  12;  15,  13;  Matt.  20,  28;  Rom.  5,  8.  15; 
Heb.  9,  22. 

9.  What  henejit  do  you  derive  from  CJirisfs  passion 
and  death  ? 

He  has  redeemed  us  from  the  guilt  and 
power  of  sin,  and  reconciled  us  to  God. 

*  John  1,  29.  Behold  the  Lamb  of  God,  which  taketh 
away  the  sin  of  the  world. 

1  Cor.  15,  3.     Christ  died  for  our  sins. 

-•■  2  Cor.  5,  19.  God  was  in  Christ  reconciling  the  world 
unto  himself,  not  imputing  their  trespasses  unto  them. 

Gal.  3,  13.  Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us. 

*  1  John  1,  7.  The  blood  of  Jesus  Christ  his  Son  cleanseth 
us  from  all  sin. 


THE    PASSION    AND    DEATH    OF    JESUS.  85 

1  John  2,  2;  Rom.  5,  8-10;  Col.  1,  20;  1  Pet.  2,  24;  Heb. 
2,  14.  15;  Rev.  1,  5. 

10.  What  other  benefit  do  you  derive  from  it? 

He  has  left  us  a  perfect  example  of  gentle- 
ness, meekness,  and  patience  under  suffering. 

*  1  Pet.  2,  21.  Christ  suffered  for  us,  leaving  us  an  exam- 
ple, that  ve  should  follow  his  steps. 

Heb.  12,  2;  John  13,  15;  Phil.  2,  5 ;  1  John  2,  6. 

11.  What  should  you  learn  from  Christ's  passion? 
To  be  forever  thankful  to  him,  and  to  live 

no  longer  unto  sin,  but  unto  him  only  who  died 
for  us. 

Gal.  2,  20.  I  am  crucified  with  Christ:  nevertheless  Hive; 
yet  not  I,  but  Christ  liveth  in  me  :  and  the  life  which  I  now 
live  in  the  flesh  I  live  by  the  faith  of  the  Son  of  God,  who 
loved  me,  and  gave  himself  for  me. 

*  2  Cor.  5,  15.  He  died  for  all,  that  they  which  live  should 
not  henceforth  live  unto  themselves,  but  unto  him  which  died 
for  them  and  rose  again. 

*  Gal.  6,  14.  God  forbid  that  I  should  glory,  save  in  the 
cross  of  our  Lord  Jesus  Christ,  by  whom  the  world  is  crucified 
unto  me,  and  I  unto  the  world. 

Rom.  6,  6 ;  14,  7-9 ;  Gal.  5,  24 ;  1  Cor.  2,  2 ;  1  Pet.  4,  1.  2. 

Notes  and  Hints. 

Q.  5.  Tlie  succession  of  events  in  the  history  of  the  Passion  from 
Thursday  evening  till  Friday  evening  (probably  on  the  6th  and  7  th 
days  of  April) : 

i.  The  celebration  of  the  Jewish  passover.  The  emulation  of  the 
disciples,  and  the  washing  of  feet.  The  institution  of  the  Lord's 
Supper.     Thursday  evening. 

2.  The  parting  discourses  and  the  intercessory  prayer,  John  14  to  17. 
Before  midnight. 

3.  The  crossing  of  Cedron,  and  the  agony  in  the  garden  of  Gethse- 
mane.     About  midnight. 

4.  The  kiss  of  Judas.  The  imprisonment.  The  flight  of  the  disciples. 
Jesus  before  Annas.     The  denial  of  Peter.     After  midnight. 

5.  Jesus  before  Caiaphas  and  the  Sanhedrim. 

6.  Jesus  before  Pontius  Pilate,  the  Roman  governor,  and  Herod,  the 
king,  then  again  before  Pilate.   About  three  o'clock  on  Friday  morning. 

7.  The  scourging,  the  croM-ning  with  thorns,  and  the  condemnation 
to  death.    At  si.x  o'clock. 

8.  The  carrying  of  the  cross  on  the  way  to  Golgotha  outside  of  the 
city. 

9.  The  crucifixion  about  nine  o'clock  [or  the  third  hour,  according  to 

8* 


86  THE   BURIAL   OF    CHRIST. 

the  Jewish  mode  of  cminthig  from  sunrise  (six  o'clock)  to  sunset, 
Mark  15,  25,  with  Avhom  Matthew  and  Luke  correspond.  The  sixth 
hour  in  John  19,  14,  being  the  hour  when  the  sentence  of  death  was 
pronounced  (No.  7),  must  be  understood  of  the  Homan  mode  of  count- 
ing from  midnight  to  midnight,  i.e.  six  o'clock  in  the  morning.  Christ, 
therefore,  hung  on  the  cross  six  (not  three)  hoursj.  The  two  thieves. 
Mary  and  John.  The  seven  Avords  on  the  cross.  The  darkness  from 
twelve  to  three  o'clock  p.m. 

10.  The  death  of  Christ  at  three  o'clock,  p.m.  The  piercing  of  his  side. 
The  descent  from  the  cross,  and  the  burial,  on  Friday  evening. 

Q.  6.  Criccifixion  was  one  of  the  most  painful  and  disgraceful  modes 
of  death.  It  was  unusual  among  the  Jews,  and  applied  by  the  Romans 
(till  Constantine  the  Great)  only  to  slaves  and  gross  criminals,  as 
rebels  and  highway-robbers.  Cicero  calls  it  the  most  cruel  and  abomi- 
nable piinishment  {cruelissimum  teterrimtimque  auppUcium).  The 
cross  consisted  of  two  pieces  of  wood,  generally  put  together  in  the 
form  of  a  J.  The  longer  beam  was  planted  in  the  earth,  and  provided 
with  a  prominence  in  the  middle  for  the  body  to  rest  upon.  The  victim 
was  first  undressed,  the  arms  tied  with  ropes  to  the  cross-beam,  the 
hands  fastened  with  iron  nails,  the  feet  tied  or  nailed  to  the  iipright 
post.  In  this  iinnatural  and  immovable  position  of  the  body,  he 
suffered  intensely  from  thirst,  hunger,  inflammation  of  the  wouuds, 
and  deep  anguish  in  consequence  of  the  rushing  of  the  blood  towards 
the  head.  Death  followed  slowly  from  loss  of  blood,  thirst  and  hunger, 
gradual  exhaustion,  and  stiffening  of  the  muscles,  veins,  and  nerves. 
The  sufferers  lingered  genei-ally  twelve  hours, — sometimes,  according  to 
the  strength  of  their  constitution,  to  the  second  or  third  day.  The 
bodies  were  left  hanging  on  the  cross  until  they  decayed  or  were  de- 
voured by  birds.  But  the  Jews  were  accustomed  to  take  them  down 
and  bury  them. 


XXIX.  The  Burial  of  Christ,  and  his 
Descent  into  Hades. 

1.  What  took  place  after  the  death  of  Jesus  ? 

His  body  was  laid  in  a  new  sepulchre  in  a 
garden,  by  his  disciples,  Joseph  of  Arimathea, 
and  Nicodemus,  but  did  not  see  corruption. 

John  19,  38-42;  Mark  15,43-46;  Luke  23,  52.  53;  Matt. 
27,66;  Acts  13,  29;  1  Cor.  15,4;  Isa.  53,9;  Ps.  16, 10.— Comp. 
Acts  2,  31. 

2.  What  does  the  burial  of  Christ  teach  you  f 
That  he  truly  died,  and  completed  the  full 

measure  of  man's  lot  on  earth. 


THE    BURIAL    OF    CHRIST.  87 

3.  What  comfort  do  you  der.ivefrom  the  burial  of  Jesus  ? 
That  he  has  taken   away  the  terrors  from 

the  grave,  and  consecrated  it  for  believers,  so 
that  their  bodies  sleep  in  Jesus  in  the  hope  of 
a  blissful  resurrection. 

*  Phil.  1,  21.     To  me  to  live  is  Christ,  and  to  die  is  gain. 

*  Rev.  14,  13.  Blessed  are  the  dead  which  die  in  the  Lord 
from  henceforth :  Yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labors ;  and  their  works  do  follow  them. 

Comp.  Rom.  6,  4;  John  12,  24;  2  Tim.  1,  10;  1  Thess.  4, 
14  (them  which  sleep  in  Jesus) ;  Isa.  57,  2 ;  Ps.  16,  10. 

4.  But  where  was  the  soul  of  Christ  while  his  body 
rested  in  the  grave? 

He  descended  into  hades ;  that  is,  the  lower 
world,  or  the  region  of  the  dead. 

Luke  23,  43.  And  Jesus  said  unto  him  [the  penitent  thief]  : 
Verily,  I  say  unto  thee.  To-day  thou  shalt  be  with  me  in  para- 
dise.    [Comp.  "Abraham's  bosom,"  Luke  16,  22.  23.] 

Acts  2,  31.  He  [David],  seeing  this  before,  spake  of  the 
resurrection  of  Christ,  that  his  soul  was  not  left  in  hell  [lite- 
rally, hades,  where  he  was,  but  was  not  left],  neither  his  flesh 
did  see  corruption. 

1  Pet.  3,  18.  19.  For  Christ  also  hath  once  suffered  for  sins, 
the  just  for  the  unjust,  that  he  might  bring  us  to  God,  being 
put  to  death  in  the  flesh,  but  quickened  by  the  spirit  [lite- 
rally, being  put  to  death,  indeed,  in  flesh,  but  quickened  in 
spirit] :  by  which  [spirit,  or  rational  soul]  also  he  went  and 
preached  unto  the  spirits  [departed  souls]  in  prison. 

Eph.  4,  9.  Now  that  he  ascended,  what  is  it  but  that  he 
also  descended  first  into  the  lower  parts  of  the  earth  ? 

Comp.  Ps.  16,  8 ;  Acts  2, 27 ;  Rom.  10, 7 ;  Phil.  2, 10 ;  1  Pet.  4, 6. 

5.  For  ichat purpose  did  Christ  descend  into  hades? 

In  order  to  announce  the  work  of  redemp- 
tion to  those  who  died  before  his  coming,  and 
to  triumph  over  the  powers  of  hell. 

1  Pet.  4,  6,  For  this  cause  was  the  gospel  preached  also  to 
them  that  are  dead,  that  they  might  be  judged  according  to 
men  in  the  flesh,  but  live  according  to  God  in  the  spirit. — 
Comp.  3,  19.  20. 


Ob  THE   RESURRECTION    OF   CHRIST. 

Eph.  4,  8.     He  led  captivity  captive. — Comp.  Col.  2,  15. 
Rev.  1,  18.     I  have  the  keys  of  hell  [hades]  and  of  death. 

6.    What  comfort  do  you  derive  from  this  fact? 

That    Christ    has    delivered    us    frora    the 

terrors  of  hell  and  the  power  of  the  devil. 

*  1  Cor.  15,  55.  57.  0  death,  where  is  thy  sting?  0  grave 
[or,  hell,  hades],  where  is  thy  victory  ?  .  . .  Thanks  be  to  God, 
which  giveth  us  the  victory  through  our  Lord  Jesus  Christ. 

Heb.  2,  14.  15;  Rev.  1,  18;  Hosea  13,  14. 


XXX.  The  Eesurrection,  and  Ascension  of 
Christ. 

1.  What  does  the  Bible  teach  concerning  tlie  resur- 
rection of  Christ  ? 

On  the  third  day  after  his  crucifixion,  Christ 
rose  from  the  grave  with  his  glorified  body,  by 
his  own  power,  as  the  conqueror  of  death,  and 
the  prince  of  life,  and  appeared  repeatedly  to 
his  disciples. 

The  history  of  the  resurrection  and  the  manifestations  of 
the  risen  Redeemer:  Matt.  28 ;  Mark  16;  Luke  24;  John  20 
and  21;  1  Cor.  15,  1  flf.— Comp.  also  John  2,  19;  10,  17.  18, 
where  the  resurrection  is  represented  as  the  act  of  his  own 
divine  power,  which  is  identical  with  the  power  of  the  Father. 

2.  What  is  the  import  of  this  event  ? 

By  his  resurrection,  Christ  completed  the 
work  of  redemption,  brought  life  and  immor- 
tality to  light,  and  gave  us  a  sure  pledge  of 
our  blessed  resurrection. 

■'•■  John  11,  25.  I  am  the  resurrection,  and  the  life  :  he  that 
believeth  in  me,  though  he  were  dead,  yet  shall  he  live. 

John  14,  19.     Because  I  live,  ye  shall  live  also. 

*  Rom.  4,  25.  Jesus  was  delivered  for  our  offences,  and 
was  raised  again  for  our  justification. 


THE   ASCENSION    OF    CHRIST.  89 

2  Tim.  1,  10.  Jesus  Christ  hath  abolished  death,  and  hath 
brought  life  and  immortality  to  light  through  the  o'ospel 

Acts  2,  32-36:  4,  10-12:  5,  30.  31;  Rom.  1,  4;  8,  11 :  Col. 
2,  12.  13;  1  Cor  15,  20-22.  54-57;  1  Pet.  1,  3.  4;  Job 
19,  2b. 

3.  How  sliould  this  faith  move  you? 

To  arise  from  the  sleep  of  sin,  and  to  walk 
with  Christ  in  newness  of  life. 

*  Eph.  5,  14.  Awake,  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  give  thee  light. 

Rom.  6,  4.  Like  as  Christ  was  raised  up  from  the  dead  by 
the  glory  of  the  Father,  even  so  we  also  should  walk  in  new- 
ness of  life. 

4.  What  do  you  believe  concerninq  the  ascension  of 
Christ?  -^ 

Forty  days  after  his  resurrection,  Christ 
visibly  ascended  to  heaven  from  Mount  Olivet, 
in  the  presence  of  the  apostles,  and  sat  down 
at  the  right  hand  of  God. 

The  history  of  the  ascension,  see  Mark  16,  19 ;  Luke  24,  50. 
51;  Acts  1,  3.  9-11.— Comp.  John  14,  2.  3;  Eph.  4,  8.  10; 
1  Pet.  3,  22 ;  Heb.  9,  24. 

5.  Is  Christy  then,  absent  from  2is  on  earth? 
Certainly  not ;  he  is  always  invisibly  present 

with  his  people  by  his  word  and  Spirit,  in  the 
full  power  of  his  mediatorial  life  and  work,  to 
the  end  of  the  world. 

■'•  Matt.  28,  20.  Lo,  I  am  with  you  alway,  even  unto  the 
end  of  the  world. 

*•  Matt.  18,  20.  Where  two  or  three  are  gathered  together 
in  my  name,  there  am  I  in  the  midst  of  them. 

Eph.  1,  23.  The  church  is  his  body,  the  fulness  of  him  that 
filleth  all  in  all. 

6.  What  should  the  ascension  of  Christ  teach  you? 
To  seek  those  things  which  are    above,  so 


90        CHRIST    AT    THE   RIGHT    HAND    OF    GOD. 

that  we  may  become  partakers  at  last  of  his 
heavenly  glory. 

*  Col.  3,  1.  2.  If  ye  then  be  risen  with  Christ,  seek  those 
things  which  are  above,  where  Christ  sitteth  on  the  right  hand 
of  God.  Set  your  aflfection  on  things  above,  not  on  things  on 
the  earth. 

Phil.  3,  20.  Our  conversation  is  in  heaven,  from  whence 
also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ. 

John  17,  24.  Father,  I  will  that  they  also,  whom  thou  hast 
given  me,  be  Avith  me  where  I  am ;  that  they  may  behold  my 
glory  which  thou  hast  given  me. 


XXXI.  Christ's  Sitting  at  the  Eight  Hand 
of  God,  and  His  Eeturn  to  Judgment. 

1.  What  do  you  mean  by  saying:  "-He  sitteth  at  the 
right  hand  of  God'''  ? 

That  Christ,  as  the  God-man,  has  part  in 
the  eternal  glory  and  almighty  power  of  God. 

Mark  16,  19.  He  was  received  up  into  heaven,  and  sat  on 
the  right  hand  of  God. 

•••  Matt.  28,  18.  All  power  is  given  unto  me  in  heaven  and 
on  earth. 

1  Pet.  3,  22.  Christ  is  gone  into  heaven,  and  is  on  the 
right  hand  of  God ;  angels  and  authorities  and  powers  being 
made  subject  unto  him. 

Matt.  26,  64;  Eph.  1,  20-23;  Phil.  2,  9;  Heb.  1,  3;  12,  2. 

2.  What  is  the  work  of  Christ  in  heaven? 

He  rules  and  keeps  his  Church  as  a  mighty 
King,  and  he  intercedes  for  us  as  a  merciful 
High-priest. 

1  Cor.  15,  25.  Christ  must  reign,  till  he  hath  put  all  ene- 
mies under  his  feet.— Ps.  110,  1 ;'  Heb.  1,  13;  Eph.  1,  20-23; 
Rev.  11,  15. 

Rom.  8,  34.  Christ  is  at  the  right  hand  of  God,  who  also 
maketh  intercession  for  us. — Heb.  7,  25 ;  1  John  2,  1. 

Compare  the  next  lesson. 


CHRIST    AT    THE   RIGHT    HAND    OF    GOD.        91 

3.  What  comfort  do  you  derive  from  this  faith? 

That  at  all  times,  even  in  tribulation  and  per- 
secution, we  are  sure  of  the  almighty  protection 
of  our  Saviour,  who  rules  and  overrules  all 
things  for  our  good,  and  will  take  us  up  at  last 
to  himself  in  heaven. 

*  John  16,  33,     In  the  world  ye  shall  have  tribulation  :  but 
be  of  good  cheer ;  I  have  overcome  the  world. 
John  10,  28 ;  Rom.  8,  28.  31-39 ;  Rev.  3,  21. 

4.  What  does  the  Bible  teach  concerning  the  second 
coming  ? 

On  the  last  day,  Christ  will  appear  in  great 
power  and  glory,  raise  the  dead,  and  judge  the 
world  in  righteousness. 

*-  Matt.  25,  31.  32.  When  the  Son  of  man  shall  come  in  his 
glory,  and  all  the  holy  angels  with  him,  then  shall  he  sit  upon 
the  throne  of  his  glory ;  and  before  him  shall  be  gathered  all 
nations. — Comp.  v.  32-46. 

Acts  10,  42.  Christ  was  ordained  of  God  to  be  the  judge 
of  quick  and  dead. 

Rev.  1,  7.  Behold,  he  cometh  with  clouds:  and  every  eye 
shall  see  him,  and  they  also  which  pierced  him :  and  all  kin- 
dreds of  the  earth  shall  wail  because  of  him. 

Acts  17,  31.     He  Avill  judge  the  world  in  righteousness. 

Matt.  26,  64;    John    5,  27-29;    Acts  1,  11 ;    2  Cor.  5,  10; 

1  Thess.  4,  16;  2  Tim.  4,  1 ;  2  Pet.  3,  10-13;  1  John  3,  2: 
Rev.  3,  3;  6,  16.  17;  20,  12. 

5.  What  will  he  judge? 

The  thoughts,  words,  and  deeds  of  men. 

1  Cor.  4.  5.  The  Lord  will  bring  to  light  the  hidden  things 
of  darkness,  and  will  make  manifest  the  counsels  of  the 
hearts. 

Matt.  12,  36.  37.  Every  idle  word  that  men  shall  speak, 
they  shall  give  account  thereof  in  the  day  of  judgment.  For 
by  thy  words  thou  shalt  be  justified,  and  by  thy  words  thou 
shalt  be  condemned. 

Rom.  2,  6.  God  will  render  to  every  man  according  to  his 
deeds.— Comp.  Prov.   24,   12;    Rev.  2,   23;    20,   12;    22,   12; 

2  Cor.  5,  10.  . 


92        CHRIST   AT   THE   RIGHT    HAND    OF   GOD. 

h.  Hoiv  will  he  hold  judgment  ? 

He  will  separate  the  righteous  from  the 
wicked,  bring  to  light  all  their  works,  and 
award  everlasting  life  and  everlasting  punish- 
ment. 

Matt.  25,  32.  .33.  He  shall  separate  them  one  from  another, 
as  a  shepherd  divideth  his  sheep  from  the  goats  :  and  he  shall 
set  the  sheep  on  his  right  hand,  but  the  goats  on  the  left. 

Matt.  25,  46.  And  these  [those  on  the  left  hand]  shall  go 
away  into  everlasting  punishment :  but  the  righteous  into  life 
eternal. 

*  2  Cor.  5,  10.  "We  must  all  appear  before  the  judgment- 
seat  of  Christ ;  that  every  one  may  receive  the  things  done  in 
his  body,  according  to  that  he  hath  done,  whether  it  be  good 
or  bad. 

John  5,  29.  And  they  shall  come  forth ;  they  that  have 
done  good,  unto  the  resurrection  of  life :  and  they  that  have 
done  evil,  unto  the  resurrection  of  damnation. 

7.  Do  we  knoio  the  time  of  the  second  coming  of 
Christ? 

No ;  God  alone  knows  the  day  and  the  hour 
when  the  Son  of  man  shall  come. 

*  Matt.  24,  44.  Therefore  be  ye  also  ready  :  for  in  such  an 
hour  as  jq  think  not,  the  Son  of  man  cometh. 

Mark  13,  32.  But  of  that  day  and  that  hour  knoweth  no 
man,  no,  not  the  angels  which  are  in  heaven,  neither  the  Son 
[in  the  days  of  his  humiliation],  but  the  Father. 

1  Thess.  5,  2.  The  Lord  so  cometh  as  a  thief  in  the  night 
[i.e.  unexpectedly]. 

Luke  12,  40;  21,  .34-36;  2  Pet.  3,  10;  Rev.  3,  3;  16,  15. 

8.  What  shoidd  you  do,  therefore? 

We  should  always  watch,  and  be  ready  for 
the  great  day  of  judgment. 

■■•'-  Matt.  25,  13.  Watch,  therefore,  for  ye  know  neither  the 
day  nor  the  hour  wherein  the  Son  of  man  cometh. 

Luke  12,  37.  Blessed  are  those  servants,  whom  the  Lord 
when  he  cometh  shall  find  watching. 

Mark  13,  33-37  :  Luke  12,  35-40  ;  21,  34-36,  and  the  parable 
of  the  ten  virgins,  Matt.  25,  1-13. 


THE   THREEFOLD   OFFICE   OF   CHRIST.  93 

9.  Need  the  pious  he  afraid  of  that  daijf 

No ;  to  the  ungodly  it  will  indeed  be  a  day 

of  terror,  but  to  the  godly,  a  day  of  joy  and 

complete  redemption. 

Luke  23,  30.  Then  shall  they  begin  to  say  to  the  mountains : 
Fall  on  us  !  and  to  the  hills  :  Cover  us  ! — Comp.  Rev.  6,  16. 17; 
9,  6. 

Luke  21,  28.  And  when  these  things  begin  to  come  to  pass, 
then  look  up,  and  lift  up  your  heads;  for  your  redemption 
draweth  nigh. 

Rev.  22,  20.  He  which  testifieth  these  things  saith  :  Surely 
I  come  quickly.     Amen.     Even  so,  come.  Lord  Jesus  ! 


XXXIL  The  Threefold  Office  and  Work  of 
Christ. 

1.  What  are  the  three  offices  of  Clirist? 
He  is  our  Prophet,  Priest,  and  King. 

2.  Were  there  such  offices  before  Christ? 

Yes :  there  were  prophets,  priests,  and 
kings  in  the  Jewish  dispensation,  who  were 
types  and  forerunners  of  Christ. 

3.  How  is  Christ  distinguished  from  them? 
Christ  unites  all  these  offices  in  one  person, 

and  is  the  last  and  perfect  Prophet,   Priest, 
and  King  of  redeemed  humanity,  forever. 

4.  What  do  you  mean  by  the  prophetical  office  of 
Christ  ? 

Christ  is  the  light  of  the  world,  and  the 
truth  itself,  and  has  fully  revealed  to  us  the 
will  and  counsel  of  God  by  his  doctrine  and 
example. 

*  John  8,  12.      I   am   the   light   of  the   world:    he   that 
9 


94  THE    THREEFOLD    OFFICE    OF    CHRIST. 

followeth  me  shall  not  walk  in  darkness,  but  shall  have  the 
light  of  life. 

*  John  14,  6.  I  am  the  way,  the  truth,  and  the  life :  no 
man  cometh  unto  the  Father,  but  by  me. 

John  15,  15.  All  things  that  I  have  heard  of  my  Father  I 
have  made  known  unto  jou. 

Col.  2,  .3.  In  Christ  are  hid  all  the  treasures  of  wisdom  and 
knowledge. 

John  1,  18;  4,  14;  6,  14  (comp.  Deut.  18,  18.  19);  17,  6  ; 
Matt.  7,  29  ;  11,  27. 

5.  What  belongs  to  his  prophetical  office? 
His  doctrine,  prophecieSj  and  miracles. 

6.  What  do  you  mean  by  the  priestly  office  of  Christ? 
Christ  has  reconciled  us  to  God  forever  by 

his  own  perfect  sacrifice  on  the  cross,  and 
intercedes  continually  for  us  at  the  right  hand 
of  the  Father,  as  our  eternal  High-priest. 

Heb.  5,  6.  Thou  art  a  priest  forever,  after  the  order  of 
Melchizedek.  (Ps.  110,  4.) 

*  Heb.  10,  14.  By  one  offering  he  hath  perfected  forever 
them  that  are  sanctified. — Comp.  Matt.  20,  28 ;  Kom.  3,  24.  25; 
5,  8;  8,  3;  Gal.  3,  13;  2  Cor.  5,  21. 

*■  1  John  2,  1.  If  any  man  sin,  we  have  an  advocate  with 
the  Father,  Jesus  Christ  the  righteous  :  and  he  is  the  propitia- 
tion for  our  sins ;  and  not  for  ours  only,  but  also  for  the  sins 
of  the  whole  world.— Comp.  Rom.  8,  34;  Heb.  7,  24-  25;  9,  24. 

Comp.  also  Lesson  XXVIII. 

7.  What  do  you  mean  by  the  kingly  office  of 
Christ? 

Christ  is  the  head  of  the  Church  in  heaven 
and  on  earth,  ruling  it  by  his  word  and  Spirit, 
protecting  it  against  all  enemies,  and  directing 
all  things  for  his  glory  and  the  good  of  his 
people. 

*  Luke  1,  33.  And  he  shall  reign  over  the  house  of  Jacob 
forever ;  and  of  his  kingdom  there  shall  be  no  end. 

1  Cor.  15,  25.  He  must  reign,  till  he  hath  put  all  enemies 
under  his  feet. 


OF    THE    HOLY    SPIRIT.  95 

Ps.  110,  1 ;  John  IS,  36.  37 ;  Matt.  28,  18 ;  Eph.  1,  22.  23 ; 
4,15;  5,  23  (''Christ  is  the  head  of  the  church");  Phil.  2,  11; 
Rom.  8,  28;  1  Pet.  3,  22 ;  2  Pet.  1,  11  ;  Dan.  2,  U;  7,  14.  27; 
Rev.  11,  15. 

Notes  and  Hjxts. 

Q.  4.  A  prophet  is  a  divinely  inspired  and  commissioned  teacher  who 
proclaims  the  secret  counsel  of  God,  and  generally  also  foretells  future 
events  connected  with  his  kingdom.  Ciirist,  however,  did  not  only 
bear  witness  to  the  tr\ith,  but  he  is  the  pergonal  truth  itself.  He  alone 
could  say :  "  I  am  tlie  light  of  the  world,"'  "  I  am  the  truth."  From 
the  mouth  of  any  other  man — even  a  Closes,  or  a  St.  Paul— such  a  decla- 
ration would  be  at  once  set  down  as  a  certain  indication  either  of  mad- 
ness or  blasphemy. 

Q.  5.  The  DOCTRINE  of  Christ  is  the  self-manifestation  of  his  person  as 
tJie  truth,  a  testimony  concerning  himself,  and  his  relation  to  the 
Father  and  to  the  world,  and  the  nature  and  laws  of  his  kingdom. — 
Compare  especially  the  Sermon  on  the  Mount  (the  legislation  of  the 
IS'ew  Testament  from  the  mount  of  beatitudes).  Matt.  5-7 ;  the  parables, 
Matt.  13;  Luke  15,  etc.,  and  his  parting  discourses  in  John  13-17.  All 
his  words  are  spirit  and  life.  Jolin  6,  63.— The  pkophecies  of  Christ 
relate  to  his  passion,  death,  and  resurrection,  the  sending  of  the  Holy 
Spirit,  the  destruction  of  Jerusalem,  and  the  tinal  judgment. — Comp. 
Matt.  24  and  25;  Luke  19;  John  2,  19-22;  3,  14.  15;  14,  16;  15,  26;  16, 
13. 14.  As  no  man  can  penetrate  the  future,  true  prophecy  presupposes 
divine  inspiration,  and  thus  attests  the  divine  mission  of  the  prophet. 
But  Christ  prophesied  from  his  own  intuition. — The  miracles  of  Christ 
are  the  natural  manifestations  of  his  wonderful  divine-human  person, 
wliicli  is  the  great  central  miracle  in  the  history  of  the  world.  They 
are,  therefore,  often  simply  called  his  tvorls,  John  5,  36;  10,  37,  etc. 
They  confirm  his  divine  mission  to  an  unbelieving  world.  The  prin- 
cipal miracles  are  the  healing  of  demoniacs,  the  change  of  water  into 
wine  (John  2),  the  feeding  of  the  five  thousand  (John  6),  the  raising  of 
Lazarus  (John  11),  and  the  resurrection  of  Christ  himself  by  his  own 
power,  which  is  the  power  of  Almighty  God.— Comp.  John  2,  19; 
10,18. 

Q.  6.  The  priests  of  the  Old  Testament  were  mediators  between  God 
and  the  Jewish  people,  who  offered  sacrifices  for  them,  prayed  for  them, 
and  blessed  them,  but  only  in  a  preparatory  and  typical  sense:  hence 
the  repetition  of  the  sacrifices  from  day  to  day.  Christ  is  both  priest 
and  sacrifice  in  one,  and  he  is  botli  in  a  perfect  sense,  and  not  for  the 
Jews  only,  but  for  the  whole  world. 


XXXIIL  Of  the  Holy  Spiiit. 

1.   What  do  you  believe  concerning  the  Holy  Spirit  ? 

I  believe  in  the  Holy  Ghost ;  the  holy 
catholic  Church,  the  communion  of  saints ; 
the  forgiveness  of  sins ;  the  resurrection  of 
the  body,  and  the  life  everlasting. 


96  OF   THE   HOLY    SPIRIT. 

2.  Is  not  tlie  loork  of  Christ  sufficient  for  our  salva- 
tion ? 

Certainly  it  is ;  but  it  must  be  applied  to 
our  personal  benefit  by  the  Holy  Spirit. 

*  1  Cor.  12,  3.  No  man  can  say  that  Jesus  is  the  Lord,  but 
by  the  Holy  Ghost. 

*  Rom.  8,  9.  If  any  man  have  not  the  Spirit  of  Christ,  he 
is  none  of  his. 

Gal.  4,  6.  Because  ye  are  sons,  God  hath  sent  forth  the 
Spirit  of  his  Son  into  your  hearts,  crying,  Abba,  Father. 

Tit.  3,  5.  6.  According  to  his  mercy  he  saved  us,  by  the 
■washing  of  regeneration,  and  renewing  of  the  Holy  Ghost, 
which  he  shed  on  us  abundantly. 

3.  Hoio  is  this  done? 

The  Holy  Spirit  testifies  of  Christ  as  the 
Saviour  of  sinners,  unites  us  to  him  by  faith, 
and  makes  us  partakers  of  all  his  benefits. 

*  John  15,  26.  When  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the  Spirit  of  truth, 
which  proceedeth  from  the  Father,  he  shall  testify  of  me. 

John  14,  26.  The  Comforter,  which  is  the  Holy  Ghost, . . . 
shall  teach  you  all  things,  and  bring  all  things  to  your  re- 
membrance, whatsoever  I  have  said  unto  you. 

John  16,  13.  14.  The  Spirit  of  truth  .  .  .  will  guide  you  into 
all  truth.  ...  He  shall  glorify  me :  for  he  shall  receive  of 
mine,  and  shall  show  it  unto  you. 

4.  Who  is  the  Hohj  Spirit? 

The  third  person  in  the  Holy  Trinity,  pro- 
ceeding from  the  Father,  and  the  Son. 

Matt.  28,  19;  2  Cor.  1.3,  13;  1  John  5,  7.— John  14,  26;  15, 
26.— Comp.  Lesson  XV.,  Q.  3. 

5.  Why  do  ijoii  believe  in  the  Bivinitij  of  the  Holy 
Spirit  ? 

Because  the  Bible  makes  him  equal  Avith  the 
Father,  and  the  Son,  and  ascribes  to  him  divine 
names,  attributes,  works,  and  honors. 


OF   THE    HOLY   SPIRIT.  97 

Matt.  28,  19 ;  2  Cor.  13,  13 ;  1  John  5,  7.— Comp.  Lesson 
XV.,  Q.  3. 

Acts  5,  3.  4  (where  Peter  declares  a  lie  to  the  Holy  Ghost,  v. 
3,  to  be  a  lie  not  unto  men,  but  unto  God,  v.  4) ;  1  Cor.  3,  16 ; 
John  14,  16.  17.  26;  16,  13.  14;  1  Pet.  1,  2 ;  4,  14. 

6.  What  is  the  work  or  office  of  the  Holy  Spirit? 
The  regeneration,  and  sanctification  of  the 

redeemed. 

John  3,  5.  6;  Tit.  .3,  5-7;  1  Cor.  6,  11;  Eph.  3,  16;  5,  17.  19; 
Gal.  5,  22.— Comp.  Lessons  XXXVIII.  and  XXXIX. 

7.  What  does  this  mean? 

The  Holy  Spirit  creates,  preserves,  promotes, 
and  perfects  the  Christian  life  in  the  children 
of  God. 

8.  Was  the  Holy  Spirit  not  active  before  Clirist? 
Yes:   He  wrought  in  the  creation,  inspired 

the  prophets,  sanctified  the  pious  under  the 
Jewish  dispensation,  and  comforted  them  by 
the  hope  of  the  future  redemption. 

Gen.  1,  2  (the  Spirit  of  God  moved  upon  the  face  of  the 
waters);  Ps.  33,  6  (by  the  breath  or  Spirit  of  his  mouth);  Job 
33,  4  (the  Spirit  of  God  hath  made  mej:  Gen.  6,  3  Cmy  Spirit 
shall  not  always  strive  with  men);  Ps.  51,  11  (take  not  thy 
Holy  Spirit  from  me);  2  Sam.  23,  2  (the  Spirit  of  the  Lord 
spake  by  David);  Isa.  48,  16;  Luke  1,  67.  70;  1  Pet.  1,  10.  11 
(the  Spirit  of  Christ  was  in  the  prophets);  2  Pet.  1,  21  (they 
were  moved  by  the  Holy  Ghost). 

9.  How  does  He  icork  in  the  neiv  dispensation? 

As  the  Spirit  of  Jesus  Christ,  applying  to  us 
the  fulness  of  the  accomplished  redemption, 
and  making  us  children  of  God  and  heirs  of 
life  everlasting. 

Rom.  8.  15-17.     Ye  have  not  received  the  spirit  of  bondage 
again  to  fear;  but  ye  have  received  the  Spirit  of  adoption, 
whereby  we  cry,  Abba,  Father.     The  Spirit  itself  beareth  wit- 
ness with  our  spirit,  that  we  are  the  children  of  God :  and  if 
9* 


98  or   THE    HOLY   SPIRIT. 

children,  then  heirs;  heirs  of  God,  and  joint  heirs  with  Christ; 
if  so  be  that  we  suifer  with  him,  that  we  may  be  also  glorified 
together. — Comp.  Gal.  4,  5-7. 

10.  When  ivas  the  Holy  Spirit  poured  out  in  this  ful- 
ness upon  the  apostles? 

On  the  day  of  Pentecost,  the  fiftieth  day 
after  the  resurrection  of  Christ. 

Acts  2,  1-13.  The  outpouring  of  the  Holy  Spirit  was  pro- 
mised in  the  Old  Testament,  Joel  2,  28.  29.  .31:  Isa.  32,  15: 
44,  3.  4:  Ezek.  36,  26.  27;  and  by  Christ,  John  7,  37-39;  14,  16; 
15,  26;  Luke  24,  49;  Acts  1,  8. 

11.  Was  the  effusion  of  the  Spirit  confined  to  the  day 
of  Pentecost  f 

No:  He  works  continually  in  Christendom 
through  the  means  of  grace,  and  dwells  in  all 
true  believers  as  their  guide  and  comforter. 

John  14,  16.  I  will  pray  the  Father,  and  he  shall  give  you 
another  Comforter,  that  he  may  abide  Avith  you  forever;  even 
the  Spirit  of  truth,  whom  the  world  cannot  receive. 

John  14,  26.     The  Comforter  .  .  .  shall  teach  you  all  things. 

*  1  Cor.  3,  16.  Know  ye  not  that  ye  are  the  temple  of  God, 
and  that  the  Spirit  of  God  dwelleth  in  you? 

1  Cor.  6,  19.  Know  ye  not  that  your  body  is  the  temple  of 
the  Holy  Ghost  which  is  in  you? 

*  Gal.  5,  22.  The  fruit  of  the  Spirit  is  love,  joy,  peace,  long- 
suifering,  gentleness,  goodness,  faith,  meekness,  temperance. 

Comp.  John  16,  13.  14;  Rom.  8,  9.  11.  15-17;  Gal.  4,  6;  1 
John  3,  24;  4,  13. 

12.  How  can  you  receive  the  precious  gift  of  the  Holy 
Spirit? 

By  prayer,  and  the  right  use  of  the  means 
of  grace. 

•■■■  Luke  11,  13.  If  ye,  being  evil,  know  how  to  give  good 
gifts  unto  your  children ;  how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  them  that  ask  him? 

Acts  2,  38.  Repent,  and  be  baptized  every  one  of  you  in 
the  name  of  Jesus  Christ  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost. 

Acts  8,  15-17;  10,  44:  Eph.  1,  17;  Ps.  51,  11. 

On  the  means  of  grace,  comp.  Lesson  XXXV. 


THE    CHRISTIAN    CHURCH. 


Notes  and  Hints. 

Q.  4.  The  Holy  Spirit  is  not  only  a  divine  power  and  gift,  but  also  a 
divine  person,  coeternal  and  coequal  in  substance  and  majesty  with  the 
Father  and  the  Son.  For  he  is  co-ordinate  with  the  Father  and  the  Sou, 
and  yet  distinguished  from  both  (Matt.  28, 19 ;  2  Cor.  13, 13) ;  he  is  called 
another  Comforter  (John  U,  26):  he  speaks  (Matt.  10,  20;  Mark  13,  11; 
Acts  8.  29;  1  Tim.  4,  1);  he  teaches  (John  14,  26;  16, 13;  1  Cor.  2, 13;  1 
John  2,  20.  27);  he  testifies  or  bears  witness  (John  15,  26;  Acts  20,  23; 
Rom.  8,  16;  1  John  5,  6);  he  searches  all  things  (ICor.  2,  10):  he  forbids 
(Acts  16,  6);  he  presses  or  urges  (Acts  18,  5);  he  can  he  grieved  (Eph.  4, 
30),  belied  (Acts  5,  3),  and  blasphemed  (Matt.  12,  31). 

Q.  12.  The  more  we  pray,  the  more  we  are  filled  with  the  Holy  Spirit; 
and  the  more  we  have  of  the  Spirit,  the  better  we  can  pray  (Rom.  S,  15. 
26).  Thus  the  exercise  of  prayer  and  the  reception  of  the  Spirit  depend 
on  each  other. 


XXXIV.  The  Christian  Church. 

1.  WJiere  does  the  Holy  Spirit  dwell  and  work? 
In  the  Christian  Church. 

2.  What  is  the  Christian  Church? 

The  communion  of  all  believers  under  Christ 
the  head. 

The  Church  in  its  general  sense  (as  distinct  from  a  local 
€ou</regat ion,  sec 'Notes)  is  figuratively  defined  in  the  Xew  Testa- 
ment as  the  body  of  Christ  (i.e.  an  organic  union  of  different 
members  and  functions,  ruled  by  Christ  the  head,  animated  by 
his  Spirit,  and  used  by  him  as  his  organ),  Rom.  12,  3;  1  Cor. 
12,27;  Eph.  1,  22,  and'often  in  Paul's  Epistles;  the  flock  {fold) 
ofChri-ii,  John  10,  16;  Acts  20,  28;  the  bride  of  Christ  or  of  the 
Lmb,  John  3,  29;  2  Cor.  11,  2;  Eph.  5,  25-27;  Rev.  19,  7;  21, 
2—9:  22,  17;  a  hohj  temple  in  the  Lord,  and  a  habitation  of 
God  through  the  Spirit,  Eph.  2,  21;  the  house  of  God,  the  pillar 
and  ground  of  the  truth,  1  Tim.  3,  15;  a  chosen  genera t inn,  a 
r  >j;al  priesthood,  a  holj  nation,  a  peculiar  people,  1  Pet.  2,  9; 
Tit.  2,  14.  It  is  also  called  the  Church  (assembly,  congrega- 
tion) of  God  or  of  Christ,  Acts  20,  28;  1  Cor.  10,  32;  Eph.  5, 
23;  1  Tim.  3,  15. 

3.  Who  founded  the  Christian  Church? 

The  exalted  Saviour,  on  the  fiftieth  day  after 


100  THE    CHRISTIAN    CHURCH. 

his  resurrection,  by  the  outpouring  of  the  Holy 
Spirit  upon  his  disciples,  in  Jerusalem. 

Acts  2  gives  the  history  of  the  birthday  of  the  Church ;  the 
outpouring  of  the  Spirit  upon  the  apostles  (which  was  both 
their  baptism  of  fire  and  Spirit,  and  their  ordination);  the 
speaking  with  new  tongues;  the  missionary  sermon  of  Peter; 
the  conversion  and  baptism  of  the  three  thousand  (v.  47) ;  the 
daily  increase  of  the  Church. — Although  the  Christian  Church 
did  not  make  its  appearance  as  a  distinct  institution  and 
society  till  the  day  of  Pentecost,  yet  its  foundations  were 
laid  previously  by  Christ's  preaching  on  the  kingdom  of 
heaven,  the  call  and  commission  of  the  apostles,  and  the  in- 
stitution of  the  sacraments  of  Baptism  and  the  Lord's  Supper. 

*  Matt.  16,  18.  Upon  this  rock  I  will  build  my  church;  and 
the  gates  of  hell  [hades]  shall  not  prevail  against  it.         n 

Eph.  2,  20.  Ye  are  built  upon  the  foundation  of  the  apostles 
and  prophets,  Jesus  Christ  himself  being  the  chief  cornerstone. 

'•■"  1  Cor.  3,  11.  Other  foundation  can  no  man  lay  than  that 
is  laid,  which  is  Jesus  Christ. 

4.  Can  it  ever  perish  ? 

No:  the  gates  of  hell  shall  not  prevail 
against  it. 

Matt.  16, 18.  [Hell,  or  rather  hades,  i.e.  the  empire  of  death, 
is  here  represented  as  a  dreary  prison  with  gates  and  bars,  or 
as  a  hostile  fortress,  which  in  vain  assails  the  immovable  city 
of  God.]  Comp.  also  the  seven  thousand,  1  Kings  19, 18;  Rom. 
11,  2-5,  who  never  bowed  the  knee  to  Baal.  If  the  Jewish 
Church  could  not  fail  even  in  an  age  of  prevailing  idolatry, 
the  Christian  Church  can  still  less  fail. 

5.  What  are  the  essential  attributes  of  the  Church? 

The  Church  of  Christ  is  one,  holy,  and  uni- 
versal in  its  nature  and  destination;  and  is  to 
become  so  more  and  more  in  its  manifestation. 

1.  Unity,  John  10,  16  (there  shall  be  one  fold,  and  one  shep- 
herd); 17,  23  (where  Christ  prays  that  his  disciples  may  he 
made  perfect  in  one) ;  Acts  2,  42 :  4,  32  (actual  unity  of  the  Apos- 
tolic Church  at  Jerusalem);  Eph.  4.  .3-6  (the  vni'ty  (fthe  Spirit 
in  the  bond  of  peace,  etc.);  Rom.  12,  5  (we,  being  many,  are 
one  body  in  Christ,  and  every  one  members  one  of  another). 

2.  Holiness,  Eph.  5,  25-27  {holy  and  without  blemish);  1  Cor. 


THE    CHRISTIAN    CHURCH.  101 

3,  16.  17  (the  temple  of  God  is  holy,  which  temple  ye  are); 
6,  11;  Col.  3,  9-12;  Rom  6,  4;  Gal.  2,  20;  1  Pet.  2,  9;  Ps.  93,  5 
{holinesH  becometh  thine  house,  0  Lord,  forever). 

3.  Univentality  (catholicity),  or  destination  for  all  nations 
and  generations.  Matt.  24, 14  (the  gospel  of  the  kingdom  shall 
be  preached  in  all  the  icorld  for  a  witness  unto  all  nations); 
28,  19  (teach  all  nations);  Rom.  11,  25.  26  (the  fulness  of  the 
Gentiles  shall  come  in,  and  all  Israel  shall  be  saved);  Rev.  5,  9 
(out  of  every  kindred,  and  tongue,  and  people,  and  nation). 

C.    What  is  meant  hy  the  Church  militant? 
The   Church  on  earth,  in  conflict  with  the 
world,  sin,  and  error,  till  the  coming  of  Christ. 

Matt.  10,  16-22  (Behold,  I  send  you  forth  as  sheep  in  the 
midst  of  wolves):  John  16,  33  (in  the  world  ye  shall  have 
tribulation);  1  Tim.  6,  12  (Fight  the  good  fight  of  faith);  2 
Tim.  4,  7.  8  (I  have  fought  a  good  fight,  etc.);  Rev.  7,  14 
(These  are  they  which  came  out  of  great  tribulation). 

7.  What  is  meant  hy  the  Church  trmmphant? 
The  perfect  kingdom  of  glory  in  heaven. 

Isa.  60,  1-22;  John  17,  24;  Rev.  7,  9-17;  21  and  22;  Heb. 
12,  22.  23. 

8.  What  is  the  mission  of  the  Church  on  earth? 

To  lead  unbelievers  to  Christ,  and  to  pre- 
pare believers  for  heaven. 

9.  Is  it  enough  to  be  in  external  communion  with  the 
Church  in  order  to  he  saved? 

No:  we  must  be  living  members  of  the  body 

of  Christ. 

Compare  the  distinction  between  the  many  who  are  called, 
and  the  few  who  are  chosen,  Matt.  22,  14;  between  the  fruit- 
hearing,  and  the  unfruitful  branches  on  the  vine  of  Christ, 
John  15,  4-6;  between  those  who  merely  *'«(/ ;  Lord,  Lord!  and 
those  who  do  the  will  of  God,  Matt.  7,  21 ;  Luke  6,  46 ;  between 
the  hearers,  and  the  doers  of  the  word.  Jam.  1,  22;  Rom.  2,  13; 
between  the  vessels  oi  yold  and  silver,  and  the  vessels  of  uxiod 
and  earth,  in  the  same  house  of  God,  2  Tim.  2,  20;  between 
those  who  have  the  form  of  godliness,  and  those  who  have 
the  power  thereof,  2  Tim.  3,  6. 


102  THE    CHRISTIAN    CHURCH. 

10.  What  will  become  at  last  of  the  dead  and  hypo- 
critical members  of  the  Church'^ 

They  will  be  cut  off,  and  cast  into  the  fire. 

*  Matt.  7, 19.  Every  tree  that  bringeth  not  forth  good  fruit 
is  hewn  down,  and  cast  into  the  fire. 

John  1 5,  6.  If  a  man  abide  not  in  me,  he  is  cast  forth  as  a 
branch,  and  is  Avithered ;  and  men  gather  them,  and  cast  them 
into  the  fire,  and  they  are  burned. 

Compare  the  parable  of  the  tares  among  the  wheat,  Matt. 
13,  24-30-  and  the  parable  of  the  net,  v.  47-50. 

11.  What  do  j/ou  mean  b>/ the  Communion  of  Saints  f 
The  true  children  of  God  in  heaven  and  on 

earth,  notwithstanding  the  differences  of  race, 
language,  and  denomination,  are  one  in  Christ 
their  common  head  and  Saviour,  and  should 
manifest  this  unity  by  mutual  intercession  and 
brotherly  love. 

*  John  10,  16.     There  shall  be  one  fold,  and  one  shepherd. 
John  17,  23.     I  in  them,  and  thou  in  me,  that  they  may  be 

made  perfect  in  one. 

Gal.  3,  28.  There  is  neither  Jew  nor  Greek  [we  may  add, 
neither  Greek  nor  Latin,  neither  Catholic  nor  Protestant, 
neither  Lutheran  nor  Reformed,  neither  Episcopalian  nor 
Presl)yterian,  etc.],  there  is  neither  bond  nor  free,  there  is 
neither  male  nor  female:  for  ye  are  all  one  in  Christ  Jesus. 

Eph.  4,  3-6.  EndeaA«<)ring  to  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace.  There  is  one  body  and  one  Spirit,  even 
as  ye  are  called  in  one  hope  of  your  calling;  one  Lord,  one 
faith,  one  baptism,  one  God  and  Father  of  all,  who  is  above 
all,  and  through  all,  and  in  you  all. 

Comp.  John  13,  34.  35;  Acts  4,  32;  Eom.  12,  4-6;  Eph.  4, 
15.16;  5,30;  1  John  1,3;  4,20;  1  Pet.  1,22;  4,8-10;  Heb.  13,  1. 

Notes  and  Hints. 
Q.  1.  The  word  church  (from  the  Greek  Kyrial-nn,  Kyrios,  Lord^ 
the  Lord's  house,  tlie  Lord's  property)  is  the  usual  rendering,  in  our 
English  version,  for  the  Greek  elklesia,  whicli  means  properly  a  popular 
assembly,  or  convocation,  congregation,  and  was  first  used  in  the 
secular  sense  (see  Acts  19,  39),  then  applied  to  a  religious  asseniblj-, 
called  out  of  the  world  by  the  gospel.  It  signifies  in  the  New  Testa- 
ment either  the  Church  ummr.tal  (Matt.  16,  18:  ICor.  12,  28;  Gal.l,  13; 
Eph.  1,22;  1  Tim.  3,  15,  and  wherever  it  is  called  the  body  of  Christ, 
the  bride  of  Christ,  the  temple  of  God,  etc.),  or  -a  imrticular  congrega- 


THE    CHRISTIAN    CHURCH.  103 

ti(m  (as  in  Jerusalem,  Acts  8,  1;  11,  22;  in  Antioch,  11,  26:  in  Corinth, 
1  Cor.  1,  2;  2  Cor.  2, 1;  in  Tliessalonica,  1  Tlies.s.  1,  1;  2  Thess.  1,  1;  at 
Cenchreae,  Rom.  16,  1;  in  the  house  of  Philemon,  v.  2;  of  Aqnila  and 
Priscilla  at  Rome,  Rom.  16,  5;  the  churches  anioni;:  tlie  Gentiles,  Rom. 
16,4,  of  Asia  Minor,  1  Cor.  16, 19,  of  Galatia,  Gal.  1,2;  the  seven  churches 
in  Asia,  Rev.  1,  4.  ll.  20).  The  Saviour  himself  uses  the  term  church 
(eJclhsia)  twice, — once  (Matt.  16,  18)  in  the  general,  and  once  (Matt.  18, 
17)  in  the  particular  sense.  In  this  lesson  it  always  means  the  Church 
proper  or  universal,  as  in  the  Creed.  The  Church  universal  only  (and 
no  particular  congregation,  or  even  denomination)  is  au  article  of  faith ; 
yet  not  in  the  same  high  sense  as  God  is.  Hence  the  Creed  (as  is 
noticed  by  some  ancient  fathers,  and  even  by  the  Roman  Catechism) 
here  changes  the  language  by  leaving  out  the  preposition  in  and  sub- 
fstituting  the  mere  accusative.  We  believe  in  God  the  Father,  in  Christ, 
and  in  the  Holy  Ghost,  but  we  believe  the  holy  catholic  Church,  which 
is  a  creature  of  God,  and  an  organ  of  Christ.  So  also  we  believe  (not 
in,  but  simply)  the  forgiveness  of  sins,  the  resurrection  of  the  body,  and 
the  life  everlasting. — Besides  these  two  scriptural  significations,  the 
term  church  is  also  applied,  in  ecclesiastical  usage,  to  the  chuvch-build- 
iny,  or  house,  of  worship,  and  to  a  confession  or  denominatitm,  as  when 
we  speak  of  the  Greek,  Latin,  Lutheran,  Reformed,  etc.  Churches. 

Q.  4.  Particular  congregations  and  entire  denominations  may  pass 
away,  but  the  Church  universal  is  imperishable,  and  will  only  change 
its  form  and  condition,  but  not  its  essence,  at  the  second  coming  of 
Christ.  It  will  then  pass  from  the  militant  into  the  triumphant  stage. 
It  will  cease  as  apxdacjogical  institution  or  training-school  for  heaven, 
but  it  will  continue  forever  as  the  communion  of  saints,  and  as  the 
perfect  kingdom  of  God. 

Q.  5.  Tlie  Apostles'  Creed  mentions  only  the  holiness  and  catholicitij 
{sanctam  ecclesiam  catholicam),  the  Nicene  Creed  {.\.D.  325  and  381) 
more  fully  the  unity,  holiness,  catliolicitij,  and  apostolicity  {unam  sanc- 
tam catholicam  et  apostoUcam  ecclesiam),  as  essential  attributes  of  the 
Church  of  Christ.  These  belong  to  it  by  virtue  of  its  union  with  Christ, 
because  he  is  one  and  lias  founded  but  one  Church  by  his  apostles  and 
rules  it  as  the  head,  because  he  is  holy  and  has  purged  the  Church  l)y 
his  own  blood  and  consecrated  it  to  God  and  called  it  to  holiness, 
and  because  he  is  the  Savioiu'  of  the  whole  world  and  by  his  servants 
invites  all  nations,  generations,  and  classes  of  men  to  his  kingdom.  But 
these  attributes  are  only  imperfectly  realized ^n  the  Church  militant  on 
earth,  and  will  not  fully  appear  till  the  glorious  coming  of  Christ. 
Many  divisions  mar  the  unity,  many  corruptions  obscure  the  holiness, 
of  the  Church;  and,  notwitlistanding  its  inherent  universality,  the 
greater  part  of  the  human  race  is  not  even  Christianized.  What  the 
apostle  says  of  himself,  that  he  bears  the  heavenly  trea.sure  in  earthen 
vessels  (2  Cor.  4,  7),  that  he  has  not  yet  attained  to  perfection  (Phil.  3, 
12),  and  that  it  doth  not  yet  appear  what  we  shall  be  (1  John  3,  2),  is 
true  also  of  the  whole  body  of  believers  in  the  present  state.  The 
Church  is  represented  as  growing  gradually,  like  a  grain  of  mustard- 
seed  (Matt.  13,  32),  or  like  a  body  (Eph.  4,  13.  16),  unto  the  measure  of 
the  stature  of  the  fulness  of  Christ.  The  unity,  holiness,  and  catholicity 
of  the  Church  are  articles  of  faith,  and  really  at  hand,  if  we  look  to 
Christ  and  the  inherent  power  and  capncity  of  his  kingdom ;  but  they 
are  also  articles  of  hope  andof  duty,  to  be  realized  more  and  more  fully 
by  the  prayers  and  activity  of  the  Church  under  its  divine  Head. 

Q.  6  and  7.  The  Church  militant  and  the  Church  triumjjhant  are  not 
two  different  Churches,  but  two  statis  iuuX  }j''riod.<  of  the  same  Church, 
divided  by  tlie  coming  of  Christ.  They  may  Vie  compared  to  tlie  state  of 
humiliation  and  the  state  of  exaltation  in  the  life  of  Christ  (comp.  Lesson 


104  THE    MEANS    OF    GRACE. 

XXV.);  yet  with  this  difference, — that  the  Saviour  was  free  from  sin  and 
eri-or  even  in  his  state  of  humiliation,  which  cannot  he  said  of  any 
branch  or  period  of  the  catholic  Church  on  earth,  where  good  and  bad 
are  mixed,  and  will  be  till  the  final  judgment  (comp.  Matt.  1-3,  24-30; 
47-50).  Sometimes  the  distinction  is  understood  of  two  coexisting 
branches  of  the  Church,  namely,  the  Church  of  the  living  on  earth,  and 
the  Church  of  the  departed  saints  (and  angels)  in  heaven.  But  the  full 
and  final  triumph  does  not  appear,  at  all  events,  before  the  coming  of 
Christ  and  the  general  resurrection. 

Q.  9.  The  difterence  between  ti-ue  or  inward,  and  mere  nominal  or 
outward  church-membership  has  given  rise,  since  the  Reformation,  to 
the  distinction  between  the  invisible  and  the  visible  Church.  By  this 
we  are  not  to  understand  two  distinct  churches,  but  the  invisible 
Church  is  in  the  visible,  as  the  soul  is  in  the  body  or  as  the  kernel  is 
in  the  hull.  Both  together  constitute  the  full  conception  of  the  Church 
in  the  general  sense  of  the  term  as  used  in  the  Bible.  The  invisible 
Church  consists  of  the  elect  or  true  children  of  God ;  the  visible,  of  all 
the  baptized,  or  all  who  call  themselves  Christians.  The  invisible 
Church  coincides  with  the  kingdom  of  God,  or  of  heaven,  which  is 
within  us  (comp.  Luke  17,  21;  Rom.  14, 17),  and  which  forms  the  in- 
ward and  abiding  essence  of  the  Church.  It  may  be  called  invisible, 
because  it  is  within  us,  because  its  head,  Christ,  is  invisible,  and  be- 
cause God  alone  infallibly  knows  his  own  (John  10,  14;  2  Tim.  2, 19). 
Nevertheless,  the  invisible  Church  is  also  visible  both  as  to  its  mem- 
bers and  as  to  its  ordinances  and  institutions.  True  faith  must  mani- 
fest itself  in  profession  and  good  works.  The  Church  is  compared  to  a 
city  set  on  a  hill,  which  cannot  be  hid  (Matt.  5, 14),  and  is  frequently 
called  the  body  of  Christ  (eight  times  in  the  Epistle  to  the  Ephesians 
alone).  Hence  the  terms  visible  and  invisible  (also  real  and  ideal, 
mixed  and  pure)  are  liable  to  misunderstanding.  It  is  better  to  adhere 
to  the  scriptural  terminology  and  distinction  between  the  church,  and 
the  kingdom  of  heaven.  For  the  pupil,  it  is  enough  to  know  the  prac- 
tical bearing  of  the  distinction  upon  the  individual,  as  brought  out  in 
the  question  and  answer. 


XXXV.  The  Means  of  Grace. 

1.  How  does  the  Holy  Spirit  work  in  the  Church  f 
By  the  means  of  grace. 

2.  What  are  the  means  of  grace? 

The  Word  of  God,  and  the  Sacraments. 

3.  How  are  these  related  to  each  other  f 

By  the  word  of  God  salvation  is  preached  to 
us;  by  the  sacraments  it  is  sealed, — that  is, 
confirmed  and  made  available  to  us. 


THE    MEANS    OF    GRACE.  105 

4.    What  is  the  ivord  of  God.? 

The  revelation  of  God  which  is  contained  in 
the  Holy  Scriptures,and  continually  proclaimed 
by  the  preaching  of  the  gospel. 

John  17,  17.  Sanctify  them  through  thy  truth:  thy  word 
is  truth. 

Rom.  10,  17.  Faith  cometh  by  hearing  [or,  preaching],  and 
hearing  by  the  word  of  God. 

1  Pet.  1,  23.  This  is  the  word  which  by  the  gospel  is 
preached  unto  you. 

Heb,  4,  12.  The  word  of  God  is  quick,  and  powerful,  and 
sharper  than  any  two-edged  sword,  piercing  even  to  the 
dividing  asunder  of  soul  and  spirit,  and  of  the  joints  and 
marrow,  and  is  a  discerner  of  the  thoughts  and  intents  of  the 
heart. 

Comp.  Heb.  4,  2;  James  1, 18,  and  Lessons  III-VL 

-    5.    Who  instituted  the  preacJiing  of  the  gospel? 

Jesus  Christ,  when  he  sent  out  the  apostles 
with  the  commission:  '^Preach  the  gospel  to 
every  creature." 

Mark  16,  15.  And  he  said  unto  them:  Go  ye  into  all  the 
world,  and  preach  the  gospel  to  every  creature. 

Matt.  28,  19.     Go  ye,  therefore,  and  teach  all  nations. 

Eph.  4, 11.  12.  He  gave  some,  apostles;  and  some,  prophets; 
and  some,  evangelists ;  and  some,  pastors  and  teachers ;  for  the 
perfecting  of  the  saints,  for  the  work  of  the  ministry,'  for  the 
edifying  of  the  bodv  of  Christ. 

1  Cor.  4,  1.  2;  2  Cor.  5,  18-20;  1  Tim.  3,  1.  ff. 

6.  What  is  a  sacrament? 

A  holy  ordinance  instituted  by  Christ,  where- 
by, under  visible  signs  and  seals,  divine  grace 
is  offered  and  applied  to  believers. 

Rom.  4,  11,  Abraham  received  the  sign  of  circumcision,  a 
seal  of  the  righteousness  of  the  faith  which  he  had  yet  being 
uncircumcised. 

7.  What  are  the  typical  sacraments  of  the  Old  Testa- 
ment? 

Circumcision,  and  the  Passover. 

10 


106  THE    MEANS    OF    GRACE. 

Gen.  17,7-13;  Rom.  4, 11.— Gen.  12,  2.  flf:  1  Cor.  5,  7.— Comp. 
Col.  2,  17;  Heb.  10,  1. 

8.  What  are  the  sacraments  of  the  New  Testament  f 
Holy  Baptism,  and  the  Holy  Communion  or 

the  Lord's  Supper. 

1  John  5,  6.  This  is  he  that  came  by  water  and  blood,  even 
Jesus  Christ;  not  by  water  only,  but  by  water  and  blood.  And 
it  is  the  Spirit  that  beareth  witness,  because  the  Spirit  is  truth. 

9.  Holo  are  these  two  sacraments  related  to  each  other  ^ 
By  Baptism  we  are  introduced  into  the  com- 
munion with  Christ;  by  the  Lord's  Supper  we 
are  preserved  and  strengthened  in  it. 

10.  What  is  the  effect  of  the  sacraments  f 

They  convey  a  blessing  upon  the  worthy,  a 
curse  upon  the  unworthy,  partaker. 

1  Cor.  11,  29. 

11.  What  is  necessary  for  the  ivorthij  reception  of  the 
sacraments 

Sincere  repentance  of  our  sins,  and  a  hearty 
faith  in  Christ. 

12.  Ai'e  the  sacraments  necessarn  to  salvation  ? 

We  are  bound  to  the  ordinances  of  God,  but 
God  is  free. 

Comp.  John  .3,  8. 

Notes  ajjd  Hints. 

Q.  6.  What  is  said  of  circnincision,  Rom.  4,  11,  is  justly  applied  to 
Baptism,  the  corresponding  sacrament  of  the  New  Testament. 

According  to  tlie  doctrine  of  the  evangelical  churches,  three  things 
are  necessary  to  constitute  a  sacrament :  (1)  an  outward  sign  or  natu- 
ral element  (as  water  in  Baptism,  and  bread  and  wine  in  the  Holy  Com- 
munion); (2)  an  inward  grace  or  divine  promise  (as  the  remission  of 
sins,  communion  with  Cln-ist) ;  (3)  divine  institution  by  Christ,  with  his 
express  command  to  observe  such  a  rite  (as :'"  Baptize  all  nations," 
and,  "Do  this  in  remembrance  of  nie"). 

Q.  8  The  Greek  and  Roman  Churches  have,  besides  Baptism  and  the 
Lord's  Supper,  five  otlier  sacraments,  which,  however,  are  wanting  in 


THE    MEANS    OF   GRACE.  107 

one  or  the  other  of  the  three  marks  mentioned  in  the  preceding  note,— 
especially  the  express  commandment  of  Clirist.  These  are  Covjirmation , 
Penance,  (confession  to,  and  absolution  by,  the  priest).  Matrimony,  Holy 
Orders  (ordination  of  priests),  and  Extreme  Unction.  We  must  make  a 
distinction  between  sacraments  proper  (Baptism  and  the  Holy  Com- 
munion), and  sacramental  acts  or  sacred  rites  (confirmation,  marriage- 
and  ordination).  ' 

Q.  9.  Baptism  has  been  called  the  sacrament  of  regeneration  (or  the 
hath  of  regeneration.  Tit.  3,  5) ;  the  Holy  Communion,  the  sacrament  of 
sanctification.  The  former  marks  the  beginning,  the  latter  the  pro- 
gress, of  Christian  life;  the  one  corresponds  to  the  birth,  the  other  to 
the  growth  and  nourishment,  of  the  natural  life.  Hence  Baptism  can- 
not be  repeated  (once  baptized,  always  baptized);  while  the  use  of  the 
Lord's  Supper  can  and  should  be  repeated. 

Q.  11.  Faith  does  not  produce,  the  sacramental  blessing,  which  is  in- 
herent in  the  divine  promise  and  ordinance,  but  it  is  necessary  to  re- 
ceive and  to  apply  it;  as  the  hand  aud  the  mouth  receive  the  food 
M'hich  contains  the  nourishing  power,  but  which  would  be  of  no  avail 
to  us  without  the  instrument  that  applies  it. 

Q.  12.  The  general  necessity  of  Baptism  to  salvation  is  based  upon 
Mark  16, 16  and  John  3,  5;  but  it  has  always  been  restricted  in  the 
Church  by  the  correct  principle  that  not  the  tvant'  but  the  contempt 
of  the  sacrament  condemns.  According  to  the  word  of  Christ,  Mark 
16, 16,  faith  and  Baptism  save,  but  unbelief  onlv  (not  the  want  of  B.ap- 
tism)  condemns.  The  penitent  thief  on  the  cross,  who  died  before  he 
had  an  opportunity  to  be  baptized,  was  promised  a  place  in  paradise 
(Luke  23,  43).  Cornelius  received  the  Holv  Spirit  before  he  was  bap- 
tized by  Peter  (Acts  10,  44-48).  The  apostles,  with  the  exception  of 
Paul,  only  received  the  preparatory  water-baptism  of  John,  which  still 
belonged  to  the  Jewish  dispensation,  and  their  baptism  of  fire  and  of 
the  Spirit  on  the  day  of  Pentecost  took  the  place  of  Christian  water- 
baptism;  for  this  they  could  only  have  received  from  Christ,  who  did 
not  baptize  (John  4,  2).  In  the  ancient  Church,  the  bloody  baptism 
of  martyrdom  was  regarded  as  an  equivalent  for  water-baptism.— 
The  salvation  of  unbaptized  children  who  die  in  infancy,  is  not, 
indeed,  an  article  of  revealed  faith  and  public  doctrine,  but  may 
be  entertained  as  an  article  of  Christian  hope  and  charity,  based  upoi. 
a  wide  interpretation  and  general  application  of  the  precious  words 
of  Christ  concerning  the  children  which  were  brought  to  him  "Of 
such  is  the  kingdom  of  heaven,"  Matt.  19,  14;  JIark  10,  14.  But  they, 
too,  must  first  pass  through  regeneration,  as  the  indispensable  con- 
dition of  entering  into  the  kingdom  of  God,  John  3,  5,  and  the  merits 
of  Christ,  out  of  whom  there  can  be  no  salvation,  must  be  applied  to 
them  in  some  way.  If  all  infants  be  saved,  the  greater  part  of  man- 
kind would  be  saved ;  for  more  than  one-half  die  in  infancy.  A  con- 
soling thought !  But,  on  the  other  hand,  we  must  be  equally  careful  not 
to  undervalue  the  sacraments.  "While  God  is  above  all  rules,  we  are 
bound  to  his  revealed  way  of  salvation,  and  cannot  wilfully  neglect 
the  ordinary  aud  regular  means  of  grace  without  great  danger  to  our 
souls. 


108  HOLY  BAPTISM. 


XXXVL  Holy  Baptism. 

1.  Wheji  did  Christ  institute  holy  Baptism? 
After  his  resurrection,  and   shortly  before 

\iis  ascension. 

2.  By  what  words  ? 

Teach  all  nations,  baptizing  them   in 

THE  NAME  OF  THE  FaTHER,  AND  OF  THE  SON, 
AND  OF  THE  HoLY  GhOST  ;  TEACHING  THEM 
TO  OBSERVE  ALL  THINGS  WHATSOEVER  I  HAVE 
COMMANDED-  YOU. 

Matt.  28,  19.  20;  Mark  16,  16. 

3.  What  is  the  outward  sign  of  Baptism? 
Water,  by  which  the  purifying  and  renewing 

power  of  the  Holy  Spirit  is  represented. 

Eph.  5,  26.     That  he  might   sanctify  and   cleanse  it  [the 
Church]  with  the  washing  of  water  by  the  word. 
John  3,  5 ;  Tit.  3,  5 ;  Heb.  10,  22. 

4.  What  is  the  inward  grace  and  spiritual  benejit  of 
Baptism  ? 

The  remission  of  sins,  and  the  gift  of  the 
Holy  Spirit. 

*  Mark  16,  16.  He  that  believeth  and  is  baptized,  shall  be 
saved;  but  he  that  believeth  not,  shall  be  damned. 

Acts  2,  38.  Repent,  and  be  baptized  every  one  of  you  in 
the  name  of  Jesus  Christ  for  the  remission  of  sins,  and  ye 
shall  receive  the  gift  of  the  Holy  Ghost. 

Gal.  3,  27.  As  many  of  you  as  have  been  baptized  into 
Christ,  have  put  on  Chrisi:. 

Tit.  3,  5.  According  to  his  mercy  he  saved  us,  by  the  wash- 
ing of  regeneration,  and  renewing  of  the  Holy  Ghost. 

Rom.  6,  3.  4.  Know  jo  not,  that  so  many  of  us  as  were  bap- 
tized into  Jesus  Christ,  were  baptized  into  his  death  ?  There- 
fore we  are  buried  with  him  by  baptism  into  death :  that  like  as 


HOLY    BAPTISM.  109 

Christ  was  raised  up  from  the  dead  by  the  glory  of  the  Father, 
even  so  we  also  should  walk  in  newness  of  life. 
John  3,  5 ;  Eph.  5,  26 ;  Acts  22,  16. 

5.  What,  tJieti,  is  the  nature  of  Baptism  ? 
Baptism  is  a  covenant  of  grace  of  the  triune 

God  with  man,  whereby  God  promises  forgive- 
ness and  salvation,  and  man  vows  obedience 
and  devotion  to  him. 

1  Pet.  .3,  21.  The  like  figure  whereunto  even  baptism  doth 
also  now  save  us,  not  the  putting  away  of  the  tilth  of  the 
flesh,  but  the  answer  [or,  stipulation]  of  a  good  conscience 
toward  God. 

Matt.  28,  20.  Teaching  them  to  observe  all  things  whatso- 
ever I  have  commanded  you. 

*  Isa.  54,  10.  The  mountains  shall  depart,  and  the  hills  be 
removed ;  but  my  kindness  shall  not  depart  from  thee,  neither 
shall  the  covenant  of  my  peace  be  removed,  saith  the  Lord 
that  hath  mercy  on  thee. 

6.  Will,  then,  all  bajjtized  persons  he  saved  ? 

No;  but  those  only  who  keep  their  bap- 
tismal vow  and  are  faithful  unto  death. 

*  Rev.  2,  10.  Be  thou  faithful  unto  death,  and  I  will  give 
thee  a  crown  of  life. 

Matt.  24,  13.  He  that  shall  endure  unto  the  end,  the  same 
shall  be  saved. 

Matt.  20,  16;  James  1,  12;  2  Tim.  2,  11.  12;  4,  6-10;  Rev. 
3,  11.  15.  16.  Examples  of  unfaithfulness  and  hypocrisy: 
Ananias,  and  Simon  Magus,  Acts  5  and^S. 

7.  Is  there  forgiveness  for  sins  committed  after  Bap- 
tism ? 

Yes :  if  we  at  once  sincerely  repent  and 
take  refuge  in  Christ. 

*  1  John  1,  8.  9.  If  we  say  that  we  have  no  sin,  we 
deceive  ourselves,  and  the  truth  is  not  in  us.  If  we  confess 
our  sins,  he  is  faithful  and  just  to  forgive  us  our  sins,  and  to 
cleanse  us  from  all  unrighteousness. 

1  John  2,  1.    If  any  man  sin,  we  have  an  advocate  with  thq 
Father,  Jesus  Christ  the  righteous. 
10* 


110  HOLY   BAPTISM. 

8.  May  children  of  Christian  par enis  he  baptized? 
Yes :  for  the  Saviour  says :  "  Suffer  the  little 

children  to  come  unto  me,  and  forbid  them  not: 
for  of  such  is  the  kingdom  of  God." 

Mark  10,  13-16;  Matt.  18,  3.  10;  19,  14;  Acts  2,  39  (the 
promise  is  to  you,  and  to  your  children,  comp.  v.  38). 

9.  What  is  the  duty  of  parents  and  pastors  to  bap- 
tized children  ? 

To  train  them  up  in  the  Christian  religion, 
and  prepare  them  for  confirmation  and  full 
communion  with  the  Church. 

Deut.  6,  6,  7.  And  these  Tvords  which  I  command  thee  this 
day,  shall  be  in  thine  heart :  and  thou  shalt  teach  them  dili- 
gently unto  thy  children,  and  shalt  talk  of  them  when  thou 
sittest  in  thine  house,  and  when  thou  walkest  by  the  way,  and 
when  thou  liest  down,  and  when  thou  risest  up. 

Eph.  6,  4.  Ye  fathers,  provoke  not  your  children  to  wrath : 
but  bring  them  up  in  the  nurture  and  admonition  of  the 
Lord. 

Matt.  28,  20 ;  1  Pet.  2,  2 ;  Col.  2,  6.7;  1  Tim.  6,  12. 

10.  What  is  confirmation? 

The  solemn  public  renewal  of  the  baptismal 
vow. 

Acts  8,  14-17 ;  19,  5.  6 ;  2  Cor.  1,  22. 

11.  What  is  the  duty  of  those  baptized  and  con- 
firmed? 

They  should  be  evermore  thankful  to  God 
for  receiving  them  into  his  covenant  of  grace, 
and  never  doubt  his  promises ;  but  they  should 
also  renew  their  vows  by  daily  repentance,  and 
grow  up  to  full  manhood  in  Christ. 

Notes  and  Hints. 
Q.  2.  The  literal  version  of  the  great  commission,  Matt.  28,  19.  20, 
reads:    "Go  ye,  therefore,  and  make  Oiaciples  [i.e.  true  believers  or 
Christians]  of  all  nations,  by  baptizing  them  into  the  name . . . ,  by  teach- 


HOLY   BAPTISM.  Ill 

ing  tbem"  .  .  .  Baptism  and  instrnction  are  specified  as  the  two  means 
by  which  all  nations  should  be  converted  to  Christianity.  The  "  into 
the  name"  is  more  than,  with  reference  to,  or  Oy  authority  of  {-as  '■'in 
the  name,"  after  the  Vulgate:  "  i«  nomine''),  and  seems  to  express 
the  idea  of  introduction  into  fellowship  and  communion  with  the  triune 
God  and  consecration  to  his  service  and  praise.  In  other  passages  the 
Common  Version  has  more  accurately  translated,  baptize  into  Christ, 
Rom.  6,  3.  4;  Gal.  3,  27. 

Q.  3.  Water  is  essential  to  the  sacrament  of  Baptism.  But  the 
questions  as  to  the  quality  (warm  or  cold,  rain-,  spring-,  or  river-water), 
the  quantity,  and  the  mode  of  its  application,  are  not  authoritatively 
prescribed,  and  should  not  divide  the  churches. 

Q.  8.  Other  arguments  for  infant  baptism:  (1)  The  analogy  of  cir- 
cumcision, which  wa.s  a  type  of  baptism,  as  the  passover  was  of  the 
holy  communion,  and  was  performed  on  the  eighth  day  after  birth, 
Geu.  17,  12;  Luke  2,  21;  Col.  2, 11. 12.  (2)  The  extent  of  the  covenant 
blessing,  which  embraces  the  parents  and  their  children,  even  under 
the  law,  much  more  the  gospel.  Gen.  17,  7 ;  Acts  2,  39:  comp.  1  Cor.  7, 14. 
(3)  The  significance  of  the  infancy  and  childhood  of  Jesus.  (4)  The 
universality  of  Chrisfs  salvation,  which  embraces  all  ages,  as  well  as 
all  classes  and  conditions  of  men.  (5)  The  general  bearing  of  the 
commission,  to  baptize  all  nations,  consequently  also  children.  Matt.  28, 
20;  comp.  Acts  2,  39.  (6)  The  examples  of  the  baptism  of  whole 
families.  Acts  16, 15.  33;  1  Cor.  1, 16.  (7)  The  universal  custom  of  the 
Christian  Church,  Greek,  Latin,  and  Evangelical,  from  the  earliest 
times  to  the  present,  with  the  single  exception  of  the  Baptists.  It 
must  be  admitted,  however,  that  the  great  majority  of  baptized  per- 
sons in  the  apostolic  age  were  adults;  for  the  apostles  had  first  to 
establish  a  mother-Church  and  to  convert  Jews  and  Gentiles  by  preach- 
ing. Infant  baptism  requires  the  presence  of  Christian  i!\milj-  life  and 
the  guarantee  of  Christian  training.  Our  missionaries  in  heathen  lands 
act  on  the  same  principle.  To  baptize  children  of  infidel  parents 
would  be  a  proftination  of  the  sacrament;  for  they  could  not.  with- 
out gross  hypocrisy  or  mockery,  promise,  in  the  name  of  the  child,  to 
renounce  sin  and  to  serve  Christ,  and  to  bring  the  children  up  in  the 
fear  and  admonition  of  the  Lord. 

Q.  10.  Confirmation  is  not  a  sacrament,  but  a  sacred  rite  and  vene- 
rable custom  of  the  Church,  which  goes  back  to  primitive  times.  It  is 
the  crowning  act  of  catechetical  instruction,  and  marks  the  full  union 
with  the  Church.  It  consists  (1)  in  the  public  profession  of  the  Chris- 
tian faith  before  the  congregation  (1  Tim.  6, 12;  Matt.  10,33);  (2)  in 
the  solemn  introduction  of  the  catechumen  into  fjill  membership  of  the 
church,  on  the  ground  of  his  religious  profession  and  experience,  by  the 
laying  on  of  hands  and  prayer  of  the  minister.  The  laying  on  of 
hands  is  the  ancient  symbol  and  means  of  blessing  and  the'  conununi- 
cation  of  the  gifts  of  the  Holy  Ghost  (Gen.  48,  14. 18;  Ex.  29,  20;  Mark 
10, 16;  Acts  6,  6;  8,  17;  1  Tim.  4,  14:  2  Tim.  1,  6).— Confirmation  is  the 
renewal  and  subjective  supplement  of  infant  baptism.  In  the  case  of 
adult  baptism,  catechetical  instructiou  precedes,  aud  confirmation  im- 
mediately follyw3,  the  act  of  baptiiem. 


112  THE    lord's    supper. 


XXXVn.  The  Lord's  Supper. 

1.  What  is  the  second  sacrament  of  the  Christian 
Church? 

The  Lord's  Supper  or  the  Holy  Communion. 

2.  When  did  Christ  institute  this  sacrament  f 
In  the  night  before  his  crucifixion. 

3.  Give  me  the  words  of  institution. 

Our  Lord  Jesus,  the  same  night  in  which  He 
was  betrayed,  took  bread ;  and  when  He  had 
given  thanks,  He  brake  it,  and  said : 

Take,  eat:  this  is  My  body,  which  is 
broken  for  you  :  this  do  in  remembrance 
OF  Me. 

After  the  same  manner  also  He  took  the 
cup,  when  He  had  supped,  saying : 

Drink  ye  all   of  it  :   this   cup   is   the 

new  TESTAMENT  IN  My  BLOOD,  WHICH  IS 
shed  for  many  for  THE  REMISSION  OF  SINS  : 
THIS  DO  YE,  AS  OFT  AS  YE  DRINK  IT,  IN  RE- 
MEMBRANCE   OF    ME. 

Matt.  26,  26-28 ;  Mark  1 4,  22-24 ;  Luke  22,  19.  20 ;  1  Cor. 
11,  23-25.  (We  took  the  text  from  St.  Paul,  but  added  from 
St.  Matthew  the  words  : 

''  Drink  ye  all  of  it,"  and,  "which  is  shed  for  many  for  the 
remission  of  sins.") 

4.  What  are  the  visible  signs  or  elements  of  the 
Lord^s  Supper? 

Bread  and  wine,  by  which  the  body  and 
blood  of  Christ  are  set  forth  and  sealed. 


THE   lord's    supper.  113 

5.  What  is  the  invisible  grace  of  the  LorcVs  Supper? 

The  body  of  Christ  broken  for  us,  and  his 
blood  shed  for  the  remission  of  sins. 

The  words  of  institution  :  "  This  is  my  body This  is  my 

blood."     See  Q.  3. 

6.  What  is  the  meaning  and  design  of  this  sacra- 
ment ? 

It  is  a  memorial  of  the  blessed  sacrifice  of 
Christ,  whereby  we  commemorate  his  passion 
and  death,  and  appropriate  anew  the  benefits 
of  his  atonement. 

*  Luke  22,  19.     This  do  in  remembrance  of  me. 

1  Cor.  11,  26.  As  often  as  ye  eat  this  bread,  and  drink  this 
cup,  ye  do  shew  [or,  shew  ye]  the  Lord's  death  till  he 
come. 

7.  What  else  is  this  sacrament? 

A  communion  of  the  body  and  blood  of 
Christ,  who  died  for  us  and  lives  forever, 
whereby  our  souls  are  nourished  unto  everlast- 
ing life. 

*  1  Cor.  10,  16.  The  cup  of  blessing  which  we  bless,  is  it 
not  the  communion  of  the  blood  of  Christ  ?  The  bread  which 
we  break,  is  it  not  the  communion  of  the  body  of  Christ  ? 

John  6,  56.  He  that  eateth  my  flesh  and  drinketh  my 
blood,  dwelleth  in  me,  and  I  in  him. 

Eph.  5,  30.  We  are  members  of  his  body,  of  his  flesh,  and 
of  his  bones. 

Compare  the  whole  section,  John  6,  51-58,  the  parable  of  the 
vine  and  the  branches,  15,  1-9,  and  the  parting  discourses  of 
the  Saviour  immediately  before  and  after  the  institution  of 
this  sacred  ordinance,  chapters  13-17. 

8.  What  is  it  in  addition  to  this  ? 

A  communion  of  believers  with  each  other, 
as  members  of  the  same  mystical  body  of 
Christ. 


114  THE    lord's    supper. 

*  1  Cor.  10,  17.  For  we  being  many  are  one  bread  and  one 
body  :  for  we  are  all  partakers  of  that  one  bread. 

Comp.  John  13,  .34.  35,-  15,  12;  Rom.  12,  5;  1  John  1,  3. 

9.  What,  then,  does  the  believer  receive  in  the  Lord's 
Supper  f 

Jesus  Christ,  who  is  the  bread  of  life  and 
the  manna  from  heaven,  together  with  all  his 
benefits. 

*  John  6,  51.  I  am  the  living  bread  which  came  down 
from  heaven  :  if  any  man  eat  of  this  bread,  he  shall  live  for- 
ever; and  the  bread  that  I  will  give,  is  my  flesh,  which  I  will 
give  for  the  life  of  the  world. 

John  6,  47-58;  1  Cor.  10,  16,  and  the  words  of  institution, 
Q.3. 

10.  How  do  we  receive  this  great  blessing  f 

Not  in  a  natural  or  carnal  manner,  but  bj 
the  power  of  the  Holy  Spirit  through  faith, 
which  unites  us  to  Christ. 

*  John  6,  63.  It  is  the  spirit  that  quickeneth ;  the  flesh 
profiteth  nothing ;  the  words  that  I  speak  unto  you,  they  are 
spirit,  and  they  are  life. 

2  Cor.  3,  6.     The  letter  killeth,  but  the  spirit  giveth  life. 

John  6,  47.  He  that  believeth  on  me  hath  everlasting  life. 
— Comp.  v.  54.  Whoso  eateth  my  flesh  and  drinketh  my  blood, 
hath  eternal  life ;  and  I  will  raise  him  up  at  the  last  day. 

11.  Who  are  invited  to  the  Lord's  Supper? 

All  believers  who  heartily  repent  of  their 
sins,  repose  their  whole  trust  in  Christ,  and 
hunger  and  thirst  after  communion  with  him. 

-•■■  Matt.  11,  28.  Come  unto  me,  all  ye  that  labor  and  are 
heavy  laden,  and  I  will  give  you  rest. 

Matt.  5,  6.  Blessed  are  they  which  do  hunger  and  thirst 
after  righteousness  :  for  they  shall  be  filled. 

John  6,  37.  Him  that  cometh  to  me,  I  will  in  no  wise  cast 
out. 

12.  What  do  unworthy  communicants  receive  in  the 
Lord's  Sup>perf 


THE    lord's    supper.  115 

They  eat  and  drink  judgment  to  themselves, 
not  discerning  the  Lord's  body. 

1  Cor.  11,  27.  29. 

13.  SJiouId  those  guilty  of  gross  offences  be  admitted 
to  the  Lord's  Supper? 

By  no  means ;  but  they  shouhl  be  sus- 
pended, or  even  be  cut  off  from  the  Church, 
until  they  repent. 

Matt.  18,  17;  2  Thess.  3,  6;  1  Cor.  5,  2 ;  2  Cor.  2,  6-8. 

14.  How  should  we  prepare  ourselves  for  a  worthy 
communion? 

By  prayer,  by  meditating  on  Christ's  passion, 
and  by  earnest  self-examination  as  to  our  re- 
pentance, faith,  love  to  Christ,  to  the  brethren, 
and  to  all  men. 

*  1  Cor.  11,  28.  Let  a  man  examine  himself,  and  so  let  him 
eat  of  that  bread,  and  drink  of  that  cup. 

2  Cor.  13,  5.  Examine  yourselves,  whether  ye  be  in  the 
faith  ;  prove  your  own  selves. 

Comp.  1  Cor.  5,  7.  8 ;  Matt.  5,  23.  24. 

Notes  and  mxTs. 

Q.  1.  Biblical  names:  The  Lord's  Supper,  1  Cor.  11, 20,  or  the  Lord's 
TABLE,  1  Cor.  10,  21,  because  the  Lord  instituted  it,  and  ofiers  himself  as 
spiritual  food;  the  breaking  of  bread.  Acts  2,  42;  comp.  1  Cor.  10,  16. 
Latter  names  :  the  holy  communion,  with  reference  to  1  Cor.  10,  16. 17, 
i.e.  the  celebration  of  the  union  of  believers  with  Christ  and  among 
themselves;  the  eucharist,  or  thank-oifering,  because  it  is  a  com- 
memoration of  all  the  blessings  of  God,  which  culminate  in  the  re- 
demption by  the  blood  of  Christ ;  also  the  sacrament  of  the  altar  (comp. 
Heb.  13,  10),  as  a  celebration  of  the  atoning  sacrifice  of  CluLst  before 
the  altar. 

The  Lord's  Supper  took  the  place  of  the  Jewish  passover.  Comp. 
1  Cor.  5,  7.  It  is  the  inmost  sanctuary,  the  holy  of  holies,  of  Christian 
worship,  and  its  celebration  is  the  nearest  approach  we  can  make  to 
Christ  ill  this  world. 

Q.  7.  Hence  the  name  the  holy  communion  for  this  sacrament  (1  Cor. 
10, 16).  This  implies,  however,  both  the  communion  of  believers  with 
Christ,  their  common  head,  and  the  communion  of  believers  among 
themselves  as  members  of  the  same  body.  The  latter  is  the  necessary 
fruit  of  the  former,  as  love  to  our  neighbor  flows  from  love  to  God. 

Q.  10.  The  passage  John  6,  63  furnishes  the  key  for  the  interpret- 
ation of  the  preceding  section,  v.  51-58,  and  the  words  of  Christ  gene- 


116  THE    ORDER    OF    SALVATION. 

rally,  which  are  spirit  and  life,  and  should  be  understood  accordingly. 
It  excludes  all  those  theories  on  the  Lord's  Supper  which  either 
carnalize  and  materialize  it,  or  which  resolve  it  into  a  mere  symbol  or 
figure  and  empty  it  of  its  profound  spiritual  mystery. 

Q.  12.  Judgment,  or  punishment,  is  the  proper  translation  of  the 
Greek  krima  in  1  Cor.  11,  29.  The  Common  Version  renders  the  word 
here,  as  also  in  Iloin.  13,  2  and  some  other  passages,  by  damnation, 
Avhich  had  originally  the  same  meaning,  btit  is  now  restricted  to  the 
final  and  eternal  condemnation  (katalriina)  of  the  wicked. 

Q.  13.  The  Church  may  excommunicate  a  person  for  gross  sin,  or 
heresy,  by  the  right  of  discipline.  This  is  also  called  the  power  of  the 
keys,  by  which  the  gates  of  the  kingdom  of  heaven  are  opened  to  the 
penitent,  and  closed  against  the  impenitent.  Christ  alone  possesses 
this  power,  but  he  conferred  it-  on  Peter,  Matt.  16,  18,  and  the  apostles 
generally.  Matt.  18, 18 ;  John  20, 23,  as  his  executive  organs,  and  through 
the  apostles  to  the  Church  at  large.  According  to  Matt.  18,  15-17,  dis- 
cipline has  three  degrees :  (1) private  admonition;  (2)  public  admonition 
before  the  congregation ;  (3)  excommunication,  or  exclusion  from  the 
Church  and  the  use  of  the  sacraments,  by  the  joint  act  of  the  pastor 
and  the  congregation  or  its  proper  reijres,entatives.  But  this  exclusion 
is  only  temporary,  and  looks  to  the  repentance  of  the  offender,  after 
which  he  may  and  ought  to  be  restored  to  the  communion  of  the 
Church.     Comp.  2  Cor.  2,  6-8. 

Terrible  examples  of  cluirch  discipline:  Ananias  and  Sapphira,  for 
lying  and  hypocrisy.  Acts  5,  1-10 ;  a  member  of  the  congregation  of 
Corinth,  for  incest,  1  Cor.  5,  1-5;  2  Cor.  7,  12;  and  Hymeneus  and 
Alexander,  for  pernicious  heresy,  1  Tim.  1,  20;  2  Tim.  2, 17. 

Q.  14.  The  worthy  communicant  is  not  one  who  considers  himself 
worthy,  btit  one  who  with  the  deep  sense  of  his  own  itmvorthiness 
unites  sincere  faith  in  Christ's  mercy.  "The  sacrifices  of  God  are  a 
broken  spirit :  a  broken  and  a  contrite  heart,  0  God,  thou  wilt  not  de- 
spise" (Ps.  51,  17).    Comp.  Q.  11 


XXXVIIL  The  Order_  of  Salvation - 
Kegeneration. 

1.   What  are  ilie  j^rincipal  acts  in  the  ivorJc  of  grace  f 
Election,   vocation,   regeneration,   justifica- 
tion, sanctification,  and  glorification. 

Kom.  8,  29.  30.  Whom  he  did  foreknow,  he  also  did  pre- 
destinate to  be  conformed  to  the  image  of  his  Son,  that  he 
might  be  the  firstborn  among  many  brethren.  Moreover, 
whom  he  did  predestinate,  them  he  also  called ;  and  whom  he 
called,  them  he  also  justified  j  and  whom  he  justified,  them  he 
also  glorified. 

1  Cor.  1,  30.  Christ  is  made  unto  us  wisdom,  and  right- 
eousness, and  sanctification,  and  redemption. 


THE    ORDER    OF    SALVATION.  117 

2.  What  is  election,  or  x>redestination  ? 

The  eternal  purpose  of  free  grace,  whereby 
God  has  chosen  us  in  Christ,  that  we  shoukl 
be  holy  and  obtain  salvation  through  him. 

*  2  Thess.  2,  13.  God  hath  from  the  beginning  chosen  you 
to  salvation  through  sanctification  of  the  Spirit  and  belief  of 
the  truth. 

Eph.  1,  4.  5.  According  as  he  hath  chosen  us  in  him  before 
the  foundation  of  the  world,  that  we  should  be  holy  and  with- 
out blame  before  him  in  love :  having  predestinated  us  unto 
the  adoption  of  children  by  Jesus  Christ  to  himself,  according 
to  the  good  pleasure  of  his  will. 

1  Thess.  5,  9.  God  hath  not  appointed  us  to  wrath,  but  to 
obtain  salvation  by  our  Lord  Jesus  Christ. 

Comp.  Rom.  8,  29  ;  9,  16  ;  2  Tim.  1,  9 ;  1  Pet.  1,  2.  20 ;  Acts 
13,  48;  15,  18;  John  15,  16;  Rev.  13,  8;  17,  8. 

3.  What  use  should  you  make  of  this  doctrine? 

It  should  increase  our  gratitude  to  God, 
make  us  more  diligent  and  watchful  in  our 
conflict  with  sin,  and  give  us  comfort  in  our 
trials. 

*  2  Pet.  1,  10.  Give  diligence  to  make  your  calling  and 
election  sure :  for  if  ye  do  these  things,  ye  shall  never 
fall. 

1  Cor.  10,  12.  Let  him  that  thinketh  he  standeth,  take 
heed  lest  he  fall. 

Comp.,  for  warning.  Matt.  26,  41 ;  John  8,  31 ;  Rom.  11,  20- 
22;  1  Thess.  5,  6;  Eph.  6,  18 ;  2  Pet.  3,  17;— for  comfort, 
John  10,  27-29;  Rom.  8,  35-39;  1  Pet.  1,  5 ;  2  Tim.  2,  19. 

4.  What  is  vocation,  or  calling  ? 

The  invitation  made  to  the  sinner,  through 
the  gospel,  to  enter  into  the  kingdom  of  God. 

*  Rev.  3,  20.  Behold,  I  stand  at  the  door  and  knock :  if 
any  man  hear  my  voice,  and  open  the  door,  I  will  come  in  to 
him,  and  will  sup  with  him,  and  he  with  me. 

1  Thess.  2,  12.  God  hath  called  you  unto  his  kingdom  and 
glory. 

2  Thess.  2,  14.     He  called  you  by  our  gospel. 

Rom.  8,  30;  1  Cor.  1,  9;  1  Thess.  5,  24;  1  Pet.  2,  9  (who 
11 


118  THE    ORDER    OF    SALVATION. 

hath  called  you  out  of  darkness  into  his  marvellous  light); 
Matt.  11,  28-80  (Come  unto  me,  etc). — Comp.  the  parable  of 
the  great  Supper,  Luke  14,  16-24;  Matt.  22,  1-14. 

5.  What  is  conversion  J 

Conversion  is  a  change  of  heart,  hy  which 
we  turn  away  from  sin  and  turn  to  Christ,  in 
true  repentance  and  faith. 

Matt.  4,  17.  Repent  ye  [change  your  mind]  :  for  the  king- 
dom of  heaven  is  at  hand. — [The  beginning  of  Christ's  preach- 
ing, as  it  was  also  that  of  John  the  Baptist,  .3,  2.] 

Matt.  18,  3.  Except  ye  be  converted,  and  become  as  little 
children,  ye  shall  not  enter  into  the  kingdom  of  heaven. 

*  Acts  3, 19.  Repent,  and  be  converted,  that  your  sins  may 
be  blotted  out. 

Eph.  5,  14.  Awake,  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  give  thee  light. 

Acts  26,  17.  18.  20  (that  they  should  repent  and  turn  to 
God);  Rom.  13,  11.  12;  1  Cor.  15,  34;  2  Pet.  3,  9;  2  Cor.  7, 
10  (repentance  to  salvation);  Eph.  4,  22-24  (putting  off"  the 
old  man,  and  putting  on  the  )iew  man). 

Examj)fes:  The  prodigal  son  in  the  parable,  Luke  15,  18- 
21 ;  the  three  thousand  on  the  day  of  Pentecost,  Acts  2,  41 ; 
St.  Paul,  9,  1-9  ;  Cornelius,  10,  1  S. ;  Lydia  and  the  jailer  at 
Philippi,  16,  14.  31,  etc. 

6.  What  are  the  marks  of  true  repentance  f 
Knowledge   of   sin,    hearty   sorrow   for   it, 

hatred  of  it,  and  a  sincere  purpose  to  lead  a 
life  of  holy  obedience. 

*■  2  Cor.  7,  10.  Godly  sorrow  worketh  repentance  to  salva- 
tion not  to  be  repented  of:  but  the  sorrow  of  the  world 
worketh  death. 

Comp.  Jer.  3,  13  (Acknowledge  thine  iniquity) :  Ps.  51,  3 
(I  acknowledge  my  transgressions) ;  Matt.  5,  4  (Blessed  are 
they  that  mourn);  Luke  18,  13  (God  be  merciful  to  me  a 
sinner) ;  Matt.  3,  8  (Bring  forth  fruits  meet  for  repentance). 

E.i-amjiles  of  tnic  repentance,  or  ;jodfi/  sorrow  to  life :  the 
sinful  woman  (Mary  Magdalene),  Luke  7,  36-48;  comp.  8,  2; 
Zaccheus,  Luke  19,  1-10;  the  prodigal  son  in  the  parable, 
15,  18-21 :  the  publican  in  the  temple,  18,  13.  True  repentance 
for  sins  <i/(cr  conversion  is  shown  by  David,  Ps.  51,  and  by 
Peter  after  denying  his  Saviour,  Matt.  26,  75. — Examples  of 


THE    ORDER    OF    SALVATION.  119 

faUe  repentance,  or  icorhUy  sorrow  to  death,  which  merely 
shrinks  in  horror  from  the  terrible  effects  of  sin,  and  despairs 
of  the  mercy  of  God:  Cain,  Gen.  -4,  13;  Pharaoh,  Exod.  10, 
16,  17  ;  and  Judas,  Matt.  27,  3  fl". 

7.  What  are  the  marks  of  true  faith  ? 
Knowledge  of   Christ,  assent  to  the    truth 

of  his  gospel,  and  heartj  trust  in  him  as  our 
Saviour. 

Comp.  Lesson  XIL 

8.  Can  you  repent  and  believe  in  your  own  strength  ? 
By  no  means ;    but  only  by  the  power  of 

the  Holy  Spirit,  who  enlightens  our  darkened 
understanding,  and  creates  in  us  a  new  heart. 

•■■  Jer.  31,  18.  Turn  thou  me,  and  I  shall  be  turned  [con- 
verted]. 

Ps.  51, 10.  Create  in  me  a  clean  heart,  0  God;  and  renew 
a  right  spirit  within  me. 

Ezek.  36,  26.  A  new  heart  also  will  I  give  you,  and  a  new 
spirit  will  I  put  within  you :  and  I  will  take  away  the  stony 
heart  out  of  your  flesh,  and  I  will  give  you  a  heart  of  flesh. 

••••■  Phil.  2,  13.  It  is  God  which  worketh  in  you  both  to  will 
and  to  do  of  his  good  pleasure. 

Comp.  Lam.  5,  21;  John  6,  44;  Luke  24,  45  (He  opened 
their  understanding) ;  Acts  16,  14  (The  Lord  opened  the  heart 
of  Lj'dia). 

9.  What  do  you  call  this  great  change? 
Regeneration  or  the  neAV  birth,  without  which 

no  man  can  enter  into  the  kingdom  of  God. 

*  John  3,  5.  Except  a  man  be  born  of  water  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of  God. — Comp.  v. 
3  and  8. 

Tit.  3,  5.  According  to  his  mercy  he  saved  us,  by  the  wash- 
ing of  regeneration,  and  renewing  of  the  Holy  Ghost. 

Eph.  2,  5.  "When  we  were  dead  in  sins,  God  hath  quickened 
us  together  with  Christ. 

1  Pet.  1,  23.  Being  born  again,  not  of  corruptible  seed, 
but  of  incorruptible,  by  the  word  of  God,  which  liveth  and 
abideth  forever. 


120  THE    ORDER    OF    SALVATION. 

James  1,  18.  Of  his  own  will  begat  he  us  with  the  word  of 
truth. 

1  John  3,  9.  Whosoever  is  born  of  God,  doth  not  commit 
sin  ;  for  his  seed  remaineth  in  him  :  and  he  cannot  sin,  because 
he  is  born  of  God. 

1  John  5,  4.  Whatsoever  is  born  of  God,  overcometh  the 
world. 

10.  What  do  you  mean  hy  regeneration  ? 

That  act  of  the  Holy  Ghost,  by  which  we 
become  partakers  of  the  divine  life,  or  new 
creatures  in  Christ  Jesus. 

*■  2  Cor.  5,  17.  If  any  man  be  in  Christ,  he  is  a  new 
creature :  old  things  are  passed  away,  behold  all  things  are 
become  new. 

Eph.  4,  24.  Put  on  the  new  man,  which  after  God  is 
created  in  righteousness  and  true  holiness. 

Rom.  6,  4-6 ;  Col.  3,  10 ;  Gal.  3,  27  (put  on  Christ)  j  6,  15 
(a  new  creature). 

11.  Why  do  all  men  need  regeneration? 
Because  they  are  all  born  of  the  flesh,  are 

dead  in  sin,  and  hence  disqualified  by  nature 
for  communion  with  a  holy  God. 

•■•  John  3,  6.  That  which  is  born  of  the  flesh,  is  flesh ;  and 
that  which  is  born  of  the  Spirit,  is  spirit, 

Eph.  2,  1.  And  you  hath  he  quickened,  who  were  dead  in 
trespasses  and  sins. 

Comp.  Lessons  XIX.-XXI. 

12.  What  are  the  effects  of  regeneration? 

By  regeneration  we  become  children  of  God, 
and  heirs  of  eternal  life. 

John  1,  12.  13.  As  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that  believe 
on  his  name :  which  were  born  ...  of  God. 

*  Rom.  8,  15-17.  Ye  have  received  the  Spirit  of  adoption, 
whereby  we  cry,  Abba,  Father.  The  Spirit  itself  beareth  wit- 
ness with  our  spirit,  that  we  are  the  children  of  God :  and 
if  children,  then  heirs;  heirs  of  God,  and  joint  heirs  Avith 
Christ. 

Gal.  4,  5.  6 ;  Eph.  1,  5 ;  1  John  3,  1. 


THE    ORDER    OF    SALVATION.  121 


Notes  axd  Hints. 

Q.  2  and  3.  The  Bible  clearly  teaches  an  eternal  predestination  or 
election  unto  holiness  and  salvation,  but  not  an  eternal  predestina- 
tion to  sin ;  else  God  could  not  be  holy,  and  could  not  justly  punish 
the  sinner.  Yet  even  sin  M'as  undoubtedlj'  foreseen  from  eternity, 
and  is  constantly  ruled  and  oveiTuled  fur  greater  good  in  the  ser- 
vice of  the  plan  of  redemption, — as  tiie  fall  of  Adam,  and  the  treason 
of  Judas.  The  question  of  the  origin  of  sin  and  the  exact  relation 
of  God's  absolute  sovereignty  to  man's  relative  freedom  and  account- 
ability, is  one  of  the  most  difficult  problems  in  philosophy  and  theo- 
logy, which  will  perhaps  never  be  fully  solved  in  the  present  im- 
perfect state  of  human  knowledge.  God's  sovereignty  and  man's  free- 
dom are  like  two  arches  which  undoubtedly  meet,  although  we  may 
not  see  the  connection.  All  true  Christians  may  practically  agree  iu 
ascribing  their  own  salvation  to  free  grace  without  any  merit  of  their 
own,  and  in  tracing  the  condemnation  of  the  wicked  to  their  own  guilt 
and  unbelief.  What  lies  beyond,  is  a  matter  of  theological  speculation, 
but  nut  of  public  doctrine.  The  comfort  of  the  doctrine  of  election 
consists  in  the  assurance  that  our  salvation  rests  upon  the  immovable 
rock  of  God's  eternal  mercy  and  ftiithfulness,  and  not  upon  the  sandy 
foundation  of  our  own  strength.  But  only  those  are  entitled  to  this 
godlj'  comfort  who  are  thereby  prompted  to  greater  zeal  and  holiness. 

Q.  4.  lUumination  is  frequently  distinguished  from  vocation  as  a 
separate  act  of  grace.  But  it  may  be  more  properly  considered  as  the 
efl'ectual  calling  in  its  operation  upon  the  mind,  or  the  act  of  the  Holy 
Spirit,  by  which  the  eyes  of  our  understanding  are  opened  concerning 
our  sin  and  misery  and  the  salvation  of  Christ.  Comp.  John  16,  8-11; 
Acts  16,  18;  1  Cor.  2,  13;  2  Cor.  4,  6;  Eph.  1,  17;  Col.  1,  9.  The  inspi- 
ration of  the  apostles  differs  from  the  general  illumination  of  all 
believers,  not  only  as  the  highest  degree  of  illumination,  but  also  by 
its  infallibility,  or  freedom  from  error  in  matters  of  faith. 

Q.  5.  The  Greek  term  metanoia,  which  is  uniformly  translated  re- 
pentance in  the  English  Bible,  signifies  properly  a  change  of  mind  or 
of  heart,  and  corresponds  to  what  we  generally  mean  by  conversion.  It 
includes  both  repentance,  i.e.  the  negative  act  of  turning  away  from 
sin,  am\  faith,  i.e.  the  positive  act  of  turning  to  God.  Repentance  and 
faith,  though  distinct,  can  never  be  separated  in  experience.  True  re- 
pentance is  impossible  without  faith;  and  vice  versa.  We  may,  how- 
ever, distinguish  two  kinds  of  repentance :  (1)  legalistic  repentance,  or 
the  knowledge  and  hatred  of  sin  Awakened  by  the  law  of  God  as  a 
schoolmaster  to  bring  us  to  Christ,  which  precedes  faith,  and  (2)  evan- 
gelical repentance,  which  proceeds  from  the  contemplation  of  the  cross 
of  Christ,  and  presupposes  faith.    Both  act  and  react  upon  each  other. 

Q.  10.  Begeneratioyi  or  new  birth,  heavenly  birth,  as  distinct  from 
natural  generation  or  earthly  birth,  is  not  merely  a  reformation  or 
change  of  views  and  conduct,  but  a  new  moral  creation,  the  implant- 
ing of  the  life  of  Christ  in  the  soul  by  the  Holy  Spirit.  This  life  is  at 
first  weak  and  tender,  and  needs  the  nursing  care  of  the  Church  through 
the  means  of  grace,  that  it  may  grow  gradually  to  full  maturity 
in  Christ,  and  transform  the  mind,  heart,  and  will  into  his  holy  image. 
Regeneration  and  conversion,  though  closely  related,  and  inseparable 
iu  experience,  differ  in  this,— that  the  former  is  the  divine  act,  conver- 
sion the  human  act,  iu  the  same  great  moral  revolution.  In  the  one, 
man  is  passive  (as  iu  the  natural  birth),  in  the  other  he  is  active.  Yet 
no  man  can  be  converted  without  the  enabling  and  renewing  influ- 
11* 


122      JUSTIFICATION    AND    SANCTIFICATION. 

ence  of  the  Holy  Spirit,  which  must  precede  all  the  action  of  man. 
"Turn  [convert]  thou  me,  and  I  shall  be  turned,"  Jer.  31,  18.  No  one 
can  come  to  Christ,  except  the  Father  draw  him,  John  6,  44.  Regene- 
ration, like  natural  birth,  takes  place  but  once,  and,  like  baptism  (with 
which  it  is  closely  connected  in  John  3,  5 ;  Tit.  3,  5),  cannot  be  repeated. 
But  we  may  speak  of  a  daily  renewal  of  repentance  and  faith,  or  con- 
version, especially  after  a  relapse,  as  in  the  cases  of  David,  and  Peter. 
Both  terms,  however,  are  sometimes  used  in  a  wider,  sometimes  in  a 
narrower,  sense. 


XXXIX.  Justification  and  Sanctification. 

1.    What  is  justification  f 

The  act  of  God,  by  which  he  pardons  all 
our  sins,  and  applies  to  us  the  righteousness 
of  Christ. 

*  Rom.  4,  7.  8  (comp.  Ps.  32, 1.  2).  Blessed  are  they  whose 
iniquities  are  forgiven,  and  whose  sins  are  covered.  Blessed 
is  the  man  to  whom  the  Lord  will  not  impute  sin. 

Isa.  1,  18.  Though  your  sins  be  as  scarlet,  they  shall  be  as 
white  as  snow ;  though  they  be  red  like  crimson,  they  shall  be 
as  wool. 

2  Coi-.  5,  19.  21.  God  was  in  Christ,  reconciling  the  world 
unto  himself,  not  imputing  their  trespasses  unto  them  .  .  .  He 
hath  made  him  to  be  sin  for  us,  who  knew  ho  sin;  that  we 
might  be  made  the  righteousness  of  God  in  him. 

Rom.  10,  4.  Christ  is  the  end  of  the  law  for  righteousness 
to  every  one  that  believeth. 

Comp.  Ps.  103,  3  (who  forgiveth  all  thine  iniquity,  who 
healeth  all  thy  diseases);  Isa.  55,  7  (God  will  abundantly 
pardon);  Jer.  31,  34  (I  will  forgive  their  iniquity,  and  re- 
member their  sin  no  more) ;  Matt.  26,  28  (my  blood  which  is 
shed  for  many  for  the  remission  of  sins) ;  Eph.  1,  7  (in  whom 
we  have  redemption  through  his  blood,  the  forgiveness  of 
sins);  Col.  1,  14;  Acts  5,  31;  1  John  1,  7-9  (the  blood  of 
Jesus  Christ  cleanseth  us  from  all  sin);  Heb.  9,  14;  1  Pet.  1, 
19;  Rev.  1,  5; — Rom.  1,  17  (the  righteousness  of  God  from 
faith  to  faith);  3,  21.  22;  4,  3-8;  5,  19  (by  the  obedience  of 
one  shall  many  be  made  righteous) ;  8,  30  ;  1  Cor.  1,  30  (Christ 
is  made  unto  us  .  .  .  righteousness). 

2.  How  is  the  sinner  justified? 

By  the  free  grace  of  God  in  Christ  through 


JUSTIFICATION    AND    SANCTIFICATION.       123 

faith,  which  so  unites  us  to  Christ  that  he  lives 
in  us  and  we  in  him. 

*  Eph.  2,  8,  By  grace  are  ye  saved  through  faith;  and 
that  not  of  yourselves  :  it  is  the  gift  of  God, 

Rom.  1,  16.  17.  I  am  not  ashamed  of  the  gospel  of  Christ: 
for  it  is  the  power  of  God  unto  salvation  to  every  one  that 
belie veth  ;  to  the  Jew  first,  and^also  to  the  Greek  [the  Gentile]. 
For  therein  is  the  righteousness  of  God  revealed  from  faith  to 
faith:  as  it  is  written  *[Hab.  2,  4]:  '*  The  just  shall  live  by 
faith."  [This  is  the  theme  or  leading  thought  of  the  Epistle 
to  the  Romans.] 

Rom.  3,  24.  Being  justified  freely  by  his  grace  through 
the  redemption  that  is  in  Christ  Jesus. 

Gal.  2,  20.  I  am  crucified  with  Christ :  nevertheless  I  live : 
yet  not  I,  but  Christ  liveth  in  me :  and  the  life  which  I  now 
live  in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God. 

John  3,  36;  Luke  18,  13.  14;  Rom.  3,  28  (justified  by  faith 
without  the  deeds  of  the  law);  Gal.  2,  16  (justified  by  the 
faith  of  Christ,  and  not  by  the  works  of  the  law);  Phil.  3,  9 
(not  having  mine  own  righteousness,  which  is  of  the  law,  but 
that  which  is  through  the  faith  of  Christ,  the  righteousness 
which  is  of  God  by  faith);  2  Tim.  1,  9;  Tit.  3,  5;  Acts  15,  11. 

3.  What  is  the  effect  of  justification  upon  the  heart? 
Peace  with   God,  which  passes   all  under- 
standing. 

*  Rom.  5,  1.  Being  justified  by  faith,  we  have  peace  with 
God  through  our  Lord  Jesus  Christ. 

Comp.  Phil.  4,  7;  Eph.  2,  14;   Col.  1,  20;  3,  15;  John  14,  27. 

4.  What  is  the  evidence  of  justification? 

Good  works,  or  a  holy  life  and  conver- 
sation. 

*  Matt.  5,  16.  Let  your  light  so  shine  before  men,  that 
they  may  see  your  good  works  and  glorify  your  Father  which 
is  in  heaven. 

James  2,  17.    Faith  without  works  is  dead. — Comp.  v.  14-26. 

Gal.  5,  24.  They  that  are  Christ's  have  crucified  the  flesh 
with  the  affections  and  lusts. 

Matt.  7,  16  (ye  shall  know  them  by  their  fruits);  John  15, 
4.  5;  Gal.  2,  17.  20;  Rom.  6,  2-18.  22;  1  Cor.  13,  2;  Heb.  12, 
14  (without  holiness  no  man  shall  see  t^e  Lord);  Eph.  4,  23. 
24  (in  righteousness  and  true  holiness);  Col.  1,  10.  11  (fruit- 


124      JUSTIFICATION   AND    SANCTIFICATION. 

ful  in  every  good  work) ;  1  John  3,  9 ;  2  Pet.  3, 11  (in  all  holy 
conversation  and  godliness). 

5.  Can  there  he  true  faith  unthout  good  ivories? 

No :  true  faith  works  by  love,  purifies  the 
heart,  overcomes  the  world,  and  abounds  in 
the  fruits  of  righteousness. 

Gal,  5,  6.     Faith  which  worketh  by  love. 
1  John  3,  3.   Every  man  that  has  this  hope  in  him  purifieth 
himself,  even  as  he  is  pure. 

*  1  John  5,  4.  Whatsoever  is  born  of  God  overcometh  the 
world :  and  this  is  the  victory  over  the  world,  even  our  faith. 

Comp.  the  passages  in  Question  4,  and  Lesson  XII. 

6.  What  is  sanctification  ? 

Our  continual  growth  in  grace  through  the 
indwelling  and  power  of  the  Holy  Spirit,  until 
we  attain  to  perfection  in  Christ  Jesus. 

••■■•  2  Pet.  3,  18.  Grow  in  grace,  and  in  the  knowledge  of 
our  Lord  and  Saviour  Jesus  Christ. 

*  Matt.  5,  48.  Be  ye  perfect,  even  as  your  Father  which  is 
in  heaven  is  perfect. 

1  Thess.  4,  3.  This  is  the  will  of  God,  even  your  sancti- 
fication. 

Rom.  6,  14.  Sin  shall  not  have  dominion  over  you  :  for  ye 
are  not  under  the  law,  but  under  grace. 

2  Cor.  7,  1.  Having  these  promises,  dearly  beloved,  let  us 
cleanse  ourselves  from  all  filthiness  of  the  flesh  and  spirit,  per- 
fecting holiness  in  the  fear  of  God. 

Comp.  John  17,  17  (Sanctify  them  through  thy  truth); 
Eph.  4,  15  (grow  up  into  Christ  in  all  things);  1  Pet.*2,  2  (that 
ye  may  grow  by  the  sincere  milk  of  the  word) ;  Rom.  6,  2  flF. ; 
1  Thess.  4,  7  (God  hath  called  us  unto  holiness);  2  Thess.  2, 
13  (through  sanctification  of  the  Spirit);  Eph.  1,  4  (holy  and 
without  blame  before  him  in  love) ;  4.  13  (till  we  all  come .  . . 
unto  a  perfect  man,  unto  the  measure  of  the  stature  of  the 
fulness  of  Christ);  Phil.  3,  12-14  (I  press  toward  the  mark 
for  the  prize  of  the  high  calling  of  God  in  Christ  Jesus). 

7.  What  are  the  chief  Christian  graces  or  virtues? 
Faith,  hope,  and  love. 

*  1  Cor.  13,  13.  Now  abideth  faith,  hope,  charity  [love], 
these  three ;  but  the  greatest  of  these  is  charity. 


JUSTIFICATION  AMD   SANCTIFICATION.        125 

Gal.  5,  22.  The  fruit  of  the  Spirit  is  love,  joy,  peace,  long- 
suffering,  gentleness,  goodness,  faith,  meekness,  temperance. 

2  Pet.  1,  5-7.  Add  to  your  faith  virtue;  and  to  virtue 
knowledge;  and  to  knowledge  temperance;  and  to  tempe- 
rance patience;  and  to  patience  godliness;  and  to  godliness 
brotherly  kindness;  and  to  brotherly  kindness  charity. 

8.    What  is  glorification? 

The  completion  of  the  work  of  grace  at  the 
coming  of  Christ,  when  we  shall  share  in  his 
glory  and  enjoy  him  forever. 

*  Col.  3,  4.  "When  Christ,  who  is  our  life,  shall  appear, 
then  shall  ye  also  appear  with  him  in  glory. 

Rom.  8,  30.     "Whom  he  justified,  them  he  also  glorified. 

Phil.  1,  6.  He  which  hath  begun  a  good  work  in  you,  will 
perform  it  until  the  day  of  Jesus  Christ. 

1  John  3,  2.  Beloved,  now  are  we  the  sons  of  God,  and  it 
doth  not  yet  appear  what  we  shall  be:  but  we  know  that, 
when  he  shall  appear,  we  shall  be  like  him ;  for  we  shall  see 
him  as  he  is. 

Comp.  John  17,  24  (that  they  may  behold  my  glory) ;  Rom. 
5,  2  (we  rejoice  in  hope  of  the  glory  of  God) ;  1  Thess.  2,  12 
(called  unto  his  kingdom  and  glory);  2  Thess.  2,  14  (to  the 
obtaining  of  the  glory  of  our  Lord  Jesus  Christ);  1  Pet.  5,  10 
(called  unto  his  eternal  glory  by  Christ  Jesus) ;  2  Cor.  3,  18 
(from  glory  to  glory). 

Notes  and  Hints. 

Q.  1  and  2.  Justification  is  a  judicial  act  of  God,  by  which  he  places 
the  sinner  into  right  relation  to  him;  regeneration  is  au  inward  opera- 
tion of  the  Holy  Spirit,  by  which  the  sinner  is  transfornieil,  or  created 
a  new  man.  The  former  presupposes  the  latter,  although  in  experience 
they  cannot  be  separated. 

The  doctrine  of  justification  by  free  grace  through  a  living  faith  in 
Christ  is  a  fundamental  article  of  Protestantism  as  distinct  from 
Romanism,  and  was  more  strongly  urged  by  the  Reformers  than  any 
other,  except  the  doctrine  of  the  absolute  supremacy  of  the  Scriptures 
in  matters  of  faith.  Romanism  makes  the  Bible  and  tradition  co-ordi- 
nate sources  and  rules  of  faith,  and  makes  faith  and  good  works  co-ordi- 
nate conditions  of  justification ;  while  Protestantism  subordinates  tra<li- 
tion  to  the  Bible,  and  good  works  to  faith,  and  measures  their  value  by 
their  agreement  with  the  Bible  and  with  faith. 

Q.  2.  The  grace  of  God  is  the  efficient  primary  cause  of  justification, 
tJje  merits  of  Christ  the  procuring  cause  or  (objective)  ground ;  faith  is 
the  (subjective)  condition  on  the  part  of  man,  or  the  instrument  and 
organ  of  its  appropriation.  Justifying  faith  is  not  only  a  knowledge 
of  the  grace  of  God  in  Christ,  but  also  a  hearty  confidence  in  the  same, 
and  a  living  miion  of  the  soul  with  Christ,  so  that  we  become  partakers 
of  his  merits  and  all  his  benefits. 


126  RESURRECTION    OF   THE    BODY. 

Q.  4.- Good  works  are  just  as  necessar}'  and  indispensable  in  the  evan- 
gelical as  they  are  in  the  Roman  creed,  only  not  as  conditions,  but  as 
practical /ruiis  or  ei'i(Z^?jces,  of  justification.  On  this  ground  the  ap- 
parent contradiction  of  St.  Paul  and  St.  James  can  be  easily  harmonized. 


XL.  The  Eesurrection  of  the  Body,  and  the 
Life  Everlasting. 

1.  When  loill  the  work  of  grace  he  completed? 

At  the  glorious  coming  of  our  Lord  Jesus 
Christ. 

1  Thess.  5,  23.  The  very  God  of  peace  sanctify  you  whoily ; 
and  I  pray  God  your  whole  spirit  and  soul  and  body  be  pre- 
served blameless  unto  the  coming  of  our  Lord  Jesus  Christ. 

1  Cor.  1,  7.  8;  Col.  3,  4;  Phil.  1,  6 ;  1  Pet.  1,  7-9;  2  Pet.  3, 
12-14. 

2.  What  loill  take  place  at  the  coming  of  Christ? 
The  resurrection  of  the  dead,  and  the  judg- 
ment of  the  world. 

Compare,  on  the  coming  of  Christ  and  the  general  judgment, 
Lesson  XXXL 

3.  Shall  all  men  rise  again? 

Yes :  the  righteous  shall  rise  unto  the  resur- 
rection of  life,  the  wicked  unto  the  resurrection 
of  damnation. 

-■■  John  5,  28.  29.  The  hour  is  coming,  in  the  which  all  that 
are  in  the  graves  shall  hear  his  voice,  and  shall  come  forth  : 
they  that  have  done  good,  unto  the  resurrection  of  life ;  and 
they  that  have  done  evil,  unto  the  resurrection  of  damnation. 

Dan.  12,  2.  Many  of  them  that  sleep  in  the  dust  of  the 
earth  shall  awake,  some  to  everlasting  life,  and  some  to  shame 
and  everlasting  contempt. 

Matt.  25,  46.  And  these  shall  go  away  into  everlasting 
punishment :  but  the  righteous  into  life  eternal. 

Acts  24,  15.  There  shall  be  a  resurrection  of  the  dead,  both 
of  the  just  and  unjust. 

4.  How  ivill  tlie  resurrection  he  effected? 

By  the    almighty  power  of   God,  who    first 


RESURRECTION    OF   THE   BODY.  127 

made  man  of  the  dust,  and  can  also  raise  liim 
from  the  dust. 

Matt.  19,  26.  "With  God  all  things  are  possible. — Comp. 
Gen.  2,  7;  Phil.  3,  21. 

John  12,  24.  Except  a  corn  of  wheat  fall  into  the  ground 
and  die,  it  abideth  alone :  but  if  it  die,  it  bringeth  forth  much 
fruit. 

1  Cor.  15,  35.  36.  But  some  man  will  say:  How  are  the 
dead  raised  up  ?  and  with  what  body  do  they  come  ?  Thou 
fool,  that  which  thou  sowest  is  not  quickened,  except  it  die. 

5.  Where  is  the  soul  of  the  believer  between  death  and 
the  resurrection? 

In  blessed  communion  with  Christ,  waiting 
for  the  glorious  resurrection  of  the  body,  and 
for  the  consummation  of  the  kingdom  of  God. 

-  Luke  23,  43.  Jesus  said  unto  him  [the  penitent  thief] : 
Verily  I  say  unto  thee :  To-day  shalt  thou  be  with  me  in 
paradise. 

John  14,  2.  In  my  Father's  house  are  many  mansions.  ...  I 
go  to  prepare  a  place  for  you. 

Phil.  1,  23.  I  am  in  a  strait  betwixt  two.  having  a  desire 
to  depart,  and  to  be  with  Christ ;  which  is  far  better. 

2  Cor.  5,  1.  2.  S;  1  Thess.  4,  17;  2  Tim.  4,  6-8. 

6.  On  ivhat  ground  do  you  rest  your  hope  for  a 
blessed  resurrection? 

On  the  resurrection  of  Christ,  and  our  living 
union  with  him. 

-  John  14.  19.     Because  I  live,  ye  shall  live  also.   . 

John  11,  25.  I  am  the  resurrection,  and  the  life:  he  that 
believeth  in  me,  though  he  were  dead,  .yet  shall  he  live. 

1  Cor.  15,  20.  Christ  is  risen  from  the  dead,  and  become 
the  first  fruits  of  them  that  slept. 

Job  19,  25.     I  know  that  my  Redeemer  liveth. 

Ptom.  8,  11;  1  Cor.  15,  12-23;  Col.  1,  18  (the  first  born  from 
the  dead);  Rev.  1,  5. 

7.  What  will  be  the  nature  of  the  resurrection-body  of 
believers? 

It  will  be  a  spiritual  body,  immortal,  incor- 


128  THE    LIFE    EVERLASTING. 

ruptible,  and  like  unto  the  glorious  body  of 
Jesus  Christ. 

*  Phil.  3,  20.  21.  Our  conversation  is  in  heaven ;  from  whence 
we  also  look  for  the  Saviour,  the  Lord  Jesus  Christ :  who  shall 
change  our  vile  body,  that  it  may  be  fashioned  like  unto  his 
glorious  body. 

1  Cor.  15,  42-44.  It  is  sown  in  corruption;  it  is  raised  in 
incorruption :  it  is  sown  in  dishonor;  it  is  raised  in  glory:  it  is 
sown  in  weakness;  it  is  raised  in  power:  it  is  sown  a  natural 
body  ;  it  is  raised  a  spiritual  body.  There  is  a  natural  body, 
and  there  is  a  spiritual  body. 

Dan.  12,  3.  They  that  be  wise  shall  shine  as  the  brightness 
of  the  firmament;  and  they  that  turn  many  to  righteousness, 
as  the  stars  for  ever  and  ever. 

The  resurrection  borly  of  the  wicked,  on  tlie  contrary,  shall  be  "  an 
abhorring  unto  all  flesh"  (Isa.  66,  24 ;  Dan.  12,  2),  and  complete  their 
misery. 

8.  What  loillfolloio  the  resurrection  of  believers? 
The  life  everlasting,  which  begins  already 

here  with  faith  in  Christ,  but  which  will  then 
be  gloriously  completed. 

••■  John  6,  47.  He  that  believeth  on  me  hath  everlasting 
life. 

Ps.  16.  11.  Thou  wilt  show  me  the  path  of  life:  in  thy  pre- 
sence is  fulness  of  joy ;  at  thy  right  hand  there  are  pleasures  for 
evermore. 

1  John  3,  2.  BeloA^ed,  now  are  we  the  sons  of  God,  and  it 
doth  not  3"et  appear  what  we  shall  be :  but  we  know  that, 
when  he  shall  appear,  we  shall  be  like  him;  for  we  shall  see 
him  as  he  is. 

John  .3,  15.  16.  36;  6,  40;  Rom.  8, 17.  18.  23.  24;  2  Tim.  4,  8. 

9.  What  do  you  mean  by  the  life  everlasting  in 
heaven? 

A  state  of  perfect  freedom  from  sin  and 
death,  and  of  unspeakable  joy  and  glory  in 
unbroken  communion  with  the  triune  God  and 
the  innumerable  company  of  saints  and  angels. 

■*"  1  Cor.  2,  9.  Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  the  heart  of  man,  the  things  which  God  hath 
prepared  for  them  that  love  him. — Comp.  Isa.  64,  4. 


THE    LIFE    EVERLASTING.  129 

John  14,  2.  3.  In  my  Father's  house  are  many  mansions.  . . . 
I  go  to  preixire  a  place  for  you.  ...  I  will  receive  you  unto  my- 
self; that  where  I  am,  there  ye  may  be  also. 

Rev.  21,  4.  Grod  shall  wipe  away  all  tears  from  their  eyes; 
and  there  shall  be  no  more  death,  neither  sorrow,  nor  crying, 
neither  shall  there  be  any  more  pain. 

Compare  John  17,  24  (that  they  may  behold  my  glory) ; 
Matt.  25,  23  (enter  into  the  joy  of  thy  Lord) ;  Luke  20,  36 
(neither  can  they  die  any  more ;  for  they  are  equal  unto  the 
angels) ;  1  Cor.  15,  54  (death  is  swallowed  up  in  victory) ;  1  Cor. 
13,  8  (love  never  faileth) :  Heb.  4,  9  (a  rest  to  the  people  of 
God);  Rev.  14,  13  (they  rest  from  their  labors):  Rom.  8,  21 
(the  glorious  liberty  of  the  children  of  God) ;  1  Pet.  1,  4  (an 
inheritance  incorruptible,  and  undefiled,  and  that  fadeth  not 
away,  reserved  in  heaven  for  you) ;  v.  8  (rejoice  with  joy  un- 
speakable and  full  of  glory) ;  2  Pet.  3,  13  (new  heavens  and  a 
new  earth,  wherein  dwelleth  righteousness) ;  1  Thess.  4,  17 
(and  so  shall  we  ever  be  with  the  Lord) ;  Heb.  12,  22.  23  (the 
heavenly  Jerusalem,  an  innumerable  company  of  angels,  the 
general  assembl,v  and  church  of  the  firstborn) ;  2  Tim.  2.  12 
(reisrn  with  Christ);  Rev.  3,  21  (sit  with  me  in  my  throne)  : 
7,  14-17  J  21,  1-7;  22,  1-5. 

10.    WJiat  are  the  employmenis  of  tlie  saints  in  heaven ? 

They  will  perfectly  know  God,  love,  serve, 
and  praise  him  forever. 

*■  Matt.  5,  8.  Blessed  are  the  pure  in  heart :  for  they  shall 
see  God. 

1  Cor.  13,  12.  Now  we  see  through  a  glass,  darkly :  but 
then  face  to  face :  now  I  know  in  part ;  but  then  shall  I  know 
even  as  also  I  am  known. 

Rev..  7,  15.  They  are  before  the  throne  of  God,  and  serve 
him  day  and  night  in  his  temple. 

Rev.  5,  11.  12.  I  heard  the  voice  of  many  angels  round 
about  the  throne,  and  the  beasts,  and  the  elders :  and  the 
number  of  them  was  ten  thousand  times  ten  thousand,  and 
thousands  of  thousands;  saying  with  a  loud  voice:  Worthy  is 
the  Lamb  that  was  slain  to  receive  poAver,  and  riches,  and 
wisdom,  and  strength,  and  honor,  and  glory,  and  blessing. 

Compare  1  John  3,  2  (we  shall  see  him  as  he  is);  Rev.  22,  4 
(they  shall  see  his  face) :  Ps.  145.  2  (I  will  praise  thy  name 
for  ever  and  ever),  and  other  Psalms  of  thanksgiving  and 
praise;  Rev.  4,  9-11 ;  b,  9-14  (they  sung  a  new  song,  saying : 
Thou  art  worthy,  etc). 

12 


130  THE    LIFE    EVERLASTING. 

11.    What  effect  should  this  hope  have  upon  you? 

It  should  inspire  me  with  increased  zeal  to 
lead  a  godly  life  in  the  constant  fear  and  love 
of  God,  so  that  I  may  die  in  peace  and  attain 
at  last  to  the  glorious  resurrection  of  the  just. 

*  1  Cor.  15,  58.  Therefore,  my  beloved  brethren,  be  ye 
steadfast,  unmovable,  always  abounding  in  the  work  of  the 
Lord,  forasmuch  as  ye  know  that  your  labor  is  not  in  vain  in 
the  Lord. 

2  Pet.  3,  14.  Wherefore,  beloved,  seeing  that  ye  look  for 
such  things  [for  new  heavens  and  a  new  earth,  v.  13],  be 
diligent  that  ye  may  be  found  of  him  in  peace,  without  spot, 
and  blameless. 

1  Tim.  4,  8.  Godliness  is  profitable  unto  all  things,  having 
promise  of  the  life  that  now  is,  and  of  that  which  is  to  come. 

1  Thess.  3,  13  j  5,  23 ;  Phil.  1,  10 ;  2  Pet.  3,  11. 


THE    TEN    COMMANDMENTS.  131 


PART  THIRD. 


XLL  The  Ten  Commandments. 

1.  What  is  your  duty  in  view  of  what  God  has  done 
for  you  ? 

To  be  thankful  for  so  great  a  salvation  from 
sin  and  death,  and  to  present  myself  a  living 
sacrifice  unto  God. 

*  Rom.  12,  1.  I  beseech  you  therefore,  brethren,  by  the 
mercies  of  God,  that  ye  present  your  bodies  a  living  sacrifice, 
holy,  acceptable  unto  God,  which  is  your  reasonable  service. 

1  Cor.  6,  20.  Ye  are  bought  with  a  price :  therefore  glorify 
God  in  your  body,  and  in  your  spirit,  which  are  God's, 

2  Cor.  5,  14.  15.  The  love  of  Christ  constraineth  us.  .  . . 
He  died  for  all,  that  they  which  live  should  not  henceforth 
live  unto  themselves,  but  unto  him  which  died  for  them,  and 
rose  again. 

1  John  4, 19.     "We  love  him  [or,  rather:  Let  us  love  him, viz., 
God],  because  he  first  loved  us. — Comp.  v.  7  and  11. 
Col.  1,  12-14;  1  Pet.  2,  9. 

2.  How  do  you  prove  your  thaiikfulness  to  God? 
By  keeping  God's  holy  law. 

*  Eccl.  12,  13.  Fear  God,  and  keep  his  commandments :  for 
this  is  the  whole  duty  of  man. 

*  John  14,  15.     If  ye  love  me,  keep  my  commandments. 

1  John  5,  3.  This  is  the  love  of  God,  that  we  keep  his 
commandments :  and  his  commandments  are  not  grievous 
[burdensome,  comp.  Matt  11,  30]. 

Comp.  John  14,  21.  23 ;  15,  10.  14 ;  1  John  2,  5. 

3.  What  is  the  sum  of  the  laio  of  God? 
Love  to  God,  and  love  to  our  neighbor. 


13^ 


THE    TEN    COMMANDMENTS. 


•^  Matt.  22,  37-40.  Thou  ghalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind. 
This  is  the  first  and  gi-eat  commandment.  And  the  second  is 
like  unto  it :  Thou  shalt  Ioa'c  thy  neighbor  as  thyself.  On 
these  two  commandments  hang  all  the  law  and  the  prophets. 

Rom.  13,  10.     Love  is  the  fulfilling  of  the  law. 

Deut.  6,  5;  10,  12;  Lev.  19,  18;  John  13,  34.  35;  Rom.  12, 
10;  1  Cor.  13,  1-13;  Gal.  5,  14:  Eph.  5.  2;  1  Pet.  4,  8;  IJohn 
2,  9.  10;  3,  10.  11.  14-19;  4,  7.  8.  11.  16-21;  James  2,  8. 

4.  WJiere  is  the  moral  law  hriejiy  summed  up  ? 

In  the  decalogue,  or  the  ten  commandments 
which  God  gave  through  Moses  to  the  people 
of  Israel  from  Mount  Sinai,  after  their  deliver- 
ance from  Egypt,  and  before  their  entrance 
into  the  land  of  promise. 

Ex.  20,  1-10.     Comp.  Deut.  5,  1-22. 

5.  What  is  the  use  and  object  of  the  law? 

It  is  to  all  men  a  mirror  of  the  holy  will  of 
God,  and  their  ow^n  sinfulness;  to  the  uncon- 
verted, a  wholesome  restraint,  and  schoolmaster 
to  bring  them  unto  Christ;  to  the  converted,  a 
rule  of  holy  living. 

Rom.  3,  20.     By  the  law  is  the  knowledge  of  sin. — Comp.  7,  7. 

Gal.  3,  24.  The  law  was  our  schoolmaster  to  bring  us  unto 
Christ. 

Luke  16,  17.  It  is  easier  for  heaven  and  earth  to  pass,  than 
one  tittle  of  the  law  to  fail. 

Comp.  Matt.  5,  18.  19;  22,  37-40;  Rom.  3,  31;  1  Cor.  6,  9. 
10;  Eph.  5,  5. 

6.  But  has  Christ  not  abolished  the  laio? 

No :  he  has  fulfilled  the  law  by  his  doctrine 
and  example;  he  has  redeemed  us  from  its 
curse;  and  he  enables  us,  by  his  Holy  Spirit, 
to  keep  it  in  its  true  spiritual  sense. 

*  Matt.  5,  17.  Think  not  that  I  am  come  to  destroy  the 
law,  or  the  prophets :  I  am  not  come  to  destroy,  but  to  fulfil. 


THE   TEN    COMMANDMENTS.  133 

Gal.  3,  13.  Christ  hath  redeemed  us  from  the  curse  of  the 
law. 

Rom.  7,  22.  I  delight  in  the  law  of  God  after  the  inward 
man. 

Comp.  the  whole  Sermon  on  the  Mount,  Matt.  5-7,  which  is 
the  evangelical  legislation  from  the  mount  of  beatitudes,  and 
explains  the  deeper  spiritual  sense  of  the  law 

7.  How  are  the  ten  commandments  divided? 
Into  two  tables. 

Ex.  31,  18.     God  gave  unto  Moses  . . .  two  tables  of  testi- 
mony, tables  of  stone,  written  with  the  finger  of  God. 
Deut.  4,  13;  5,  22.     Comp.  2  Cor.  3,  3. 

8.  Of  ivliat  does  tlie  first  table  treat? 

Of  our  duties  to  God,  or  of  love  to  God. 

Matt.  22,  37.  38.  Thou  shalt  love  the  Lord  thy  God  with 
.all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind. 
This  is  the  first  and  great  commandment. 

Mark  12,  30;  Luke  10,  27;  Deut.  6,  5;  10,  12;  30,  16.  12. 

9.  Of  what  does  the  second  table  treat? 

Of  our    duties  to  man,  or  of  love   to   our 
neighbor. 

Matt.  22,  39.  And  the  second  is  like  unto  it :  Thou  shalt 
love  thy  neighbor  as  thyself. 

Mark  12,  31;  Luke  10,  27;  Lev.  19,  18. 
/ 

10.  What  does  each  commandment  comprehend? 

Each  commandment  enjoins  a  virtue,  and 
forbids  the  opposite  sin. 

Notes  and  Hints. 

Q.  1.  The  Heidelberg  Catechism  represents  the  whole  Christian  life 
under  the  head  of  thankfulness.  This  is  truly  evangelical.  The  Heidel- 
berg Catechism  follows  in  its  arrangement  the  order  of  the  Epistle  to 
the  Romans:  the  first  part  treats  of  Sin  and  Misery  (Rom.  1,  18-3,  20): 
the  secontl  part,  of  Man's  Deliverance,  or  the  Christian  Redemption 
(Kom.  3,  21-11,  36);  the  third  part,  of  Man's  Gratitude  to  God  for  the 
blessings  of  Redemption  (Rom.  12,  1-16,  27). 

Q.  4.  The  ten  commandments  are  called  the  moral  law,  as  distinct 
from  the  civil  and  ceremonial  law,  and  are  binding  for  all  men  and  all 
times;  while  the  ceremonial  law  was  national  and  temporary  in  its 
character,  with  a  typical  reference  to  Christ.  Hence  the  extraordinary 
solenmity  with  which  the  decalogne  was  promnlgated  directly  by  God 
under  the  manifestation  of  his  holv  majesty  (Ex.  19),  and  recorded  by 
12* 


134  THE    FIRST    COMMANDMENT. 

his  own  finger  on  two  tables  of  stone.  It  was,  moreover,  preserved  in 
the  ark  of  tlie  covenant,  in  the  holy  of  holies  of  the  tahernacle,  and  the 
temple,  as  the  innnovable  foundation  of  the  divine  government  and  of 
all  social  order  and  well-being.  The  number  ten  symbolizes  the  com- 
prehensiveness and  completeness  of  this  moral  law.  The  civil  and 
ceremonial  law  of  the  Jewish  theocracy  rested  on  the  decalogue,  and, 
according  to  more  recent  research  (Berthcau  and  others),  is  divided  into 
seven  groups,  each  with  ten  conmiandments. 

Q.  5.  The  Lutheran  Catechisms  treat  of  the  ten  commandments  be- 
fore the  Creed,  because  they  view  the  law  mainly  in  its  Old  Testament 
aspect,  as  a  schoolmaster,  and  a  mirror  of  sin.  The  Reformed  Catechisms 
(Calvin's,  or  the  Geneva,  the  Heidelberg,  the  Anglican,  the  Westmin- 
ster), regarding  the  law  in  its  New  Testament  sense,  as  the  rule  of 
Christian  life,  iilace  the  commandments  after  the  Creed,  since  it  is  only 
by  true  faith  in  Christ  ami  the  power  of  his  Holy  Spirit  that  we  are 
enabled  to  keep  the  law  of  God  and  to  exercise  Christian  virtues.  But 
in  the  explanation  of  the  commandments,  with  the  exception  of  the 
second  and  the  fourth,  all  these  Catechisms  essentially  agree. 

Q.  7.  As  the  Bible  does  not  define  the  number  of  connnandments  on 
each  table,  there  is  room  for  ditference  of  opinion:  the  Lutheran  Cate- 
chisms (which  omit  the  second  commandment  altogether)  assign  three 
to  the  first  and  seven  to  the  second  table:  the  Keformed  Catechisms, 
four  to  the  first  and  six  to  the  second  table.  AVe  make  an  equal  divi- 
sion of  five  for  each  table:  see  note  to  Lesson  XLVI.  Q.  1.  The  difl'er- 
ence,  however,  is  more  a  matter  of  form. 

The  tables  of  stone  symbolize  the  inviolability  and  unchangeableness 
of  the  divine  law. 

Q.  10.  Thus,  the  first  commandment  forbids  idolatry,  and  enjoins  the 
worship  of  one  God;  the  third  prohibits  the  abuse,  and  conmiands  the 
right  use,  of  the  name  of  God:  the  fourth  enjoins  the  sanctification, 
and  forbids  the  desecration,  of  the  sabbath;  the  fifth  commands  respect, 
love,  and  obedience  to  parental  authority,  and  prohibits  disrespect 
and  disobedience;  the  seventh  prohibits  adultery  and  all  sexual  im- 
purity, and  enjoins  chastity;  the  eighth  forbids  stealing,  and  eiyoins 
honesty  and  labor  (comp.  Eph.  4,  28:  "Let  him  that  stole  steal  no 
more,  but  rather  let  him  labor,"  etc.)  In  the  Old  Testament,  especially 
in  the  second  table,  the  negative  prohibition  preponderates,  for  the 
reason  that  the  ten  commandments  had  a  civil  and  political  as  well  as 
religious  and  ecclesiastical  significance,  and  are  to  this  day  the  founda- 
tion of  all  good  government,Vhich  can  and  must  prohibit  and  punish 
vice,  but  cannot  command  and  enforce  positive  virtue.  But  the  Christian 
Church  explains  the  law  in  the  light  of  the  gospel,  and  of  the  example 
of  Christ,  who  is  the  perfect  model  of  every  virtue. 


XLIL  The  First  Commandment. 

1.    Wliat  is  the  preface  to  the  ten  commandments? 

1  am  tijc  ilorti  tijy  (!3oti,  b)ijo  trougfjt  tfjce 
out  of  tijc  lanti  of  iiQgpt,  out  of  tJje  Ijouse 
of  tjontiage. 

Ex.  20,  2.     Deut.  5,  6. 


THE    FIRST    COMMANDMENT.  135 

2.   What  does  this  mean? 

God  reminds  us  thereby  of  his  holy  majesty, 
and  of  his  redeeming  mercy,  that  we  might 
keep  his  law  not  only  from  fear,  but  from 
gratitude  and  love. 

Lev.  18,  30;  19,  37;  1  Pet.  1,  15-19;  2  Cor.  5,  14.  15. 
.3.    What  is  thejirst  commandment? 

Cfjou  gfialt  Ijabc  no  oti)ci:  QOtis  tcfore  iHe. 

Ex.  20,  3.     Deut.  5,  7, 

4,  What  does  God  forbid  in  this  commandment? 
All  kinds  of  idolatry,  or  creature-worship. 

1  John  5,  21.     Keep  yourselves  from  idols. 
1  Cor.  10,  14.     Flee  from  idolatry. 

5.  What  is  idolatry? 

The  worship  of  any  thing  which  is  not 
God,  as  the  stars,  or  animals,  or  men,  or 
angels. 

Gal.  4,  8.  "When  ye  knew  not  God,  ye  did  service  unto 
them  which  by  nature  are  no  gods. 

Comp.  Rom.  1,  21-32,  on  the  origin  and  progress  of  idolatry 
and  its  immoral  consequences. 

E.vanqiles :  The  (jo/deii  calf  (probably  in  remembrance  of  the 
Egyptian  worship'of  the  ox),  Ex.  32,'^4ff.;  Baal  (the  god  of 
the  sun),  often  worshipped  by  the  Jews  in  the  period  of  the 
judges,  and  the  later  kings,  especially  Ahab  and  Manasseh,  2 
Chron.  28,  2;  2  Kings  21^3,  etc. ;  Moleck  (likewise  a  form  of 
star- worship,  connected  with  sacrifices  of  children).  Lev.  IS, 
21;  2  Kings  16,  3,  etc.:  the  brazen  serpent,  originally  erected 
as  a  symbol  and  type  of  redemption.  Numb.  21,  9  (comp.  John 
3,  14),  but  afterwards  divinely  worshipped,  2  Kings  18.  6;  the 
worship  ofmeit,  Acts  10,  25.  26;  Rev,  19,  10;  of  a nr/el.^.  Col.  2, 
IS. — The  ancient  Greek  and  Roman  idolatry  consisted  in  the 
worship  of  great  men  and  women,  or  powers  of  nature,  or 
mere  creations  of  fancy.  The  gross  form  of  idolatry  still  pre- 
vails among  the  many  millions  of  heathen. 


136  THE   FIRST    COMMANDMENT. 

6.  What  else  may  be  called  idolatry? 

All  immoderate  attachment  to  ourselves,  to 
the  world,  or  to  any  creature,  whereby  we  de- 
tract from  the  supreme  honor  and  love  due  to 
God. 

Examjiles  of  the  refined  forms  of  idolatry  which  still  con- 
tinue even  among  Christians :  excessive  love  of  riches,  Matt. 
6,  24  (Ye  cannot  serve  God  and  mammon);  1  Tim.  6,  17;  Eph. 
5,  5;  Col.  3,  5  (covetousness,  which  is  idolatry);  Job  .31,  24; 
sensual  e)ijo}/meufy  Rom.  16,  18;  Phil.  3,  19  (whose  end  is  de- 
struction, whose  god  is  their  belly) ;  father  or  mother,  son  or 
(laughter,  if  preferred  to  Christ,  Matt.  10,  37;  Luke  14,  26; 
man,  Acts  10,  25. 26 ;  Rev.  19, 10 ;  Jer.  17,  5 ;  the  world  generally, 
1  John  2,  15-17  (Love  not  the  world,  neither  the  things  that 
are  in  the  world). 

7.  What  does  God  require  in  this  commandment? 
That  we  should  fear  and  love  God  above  all 

things,  worship  him  only,  and  find  our  highest 
joy  and  delight  in  him. 

*  Matt.  4,  10.  Thou  shalt  worship  the  Lord  thy  God,  and 
him  alone  shalt  thou  serve. 

Ps.  Ill,  10.    The  fear  of  the  Lord  is  the  beginning  of  wisdom. 

Prov.  23,  26.     My  son,  give  me  thine  heart. 

Ps.  73,  25.  26.  Whom  have  I  in  heaven  but  thee?  and  there 
is  none  upon  earth  that  I  desire  beside  thee.  My  flesh  and  my 
heart  faileth :  but  God  is  the  strength  of  my  heart,  and  my 
portion  forever. 

Matt.  22.  37;  John  4,  23.  24:  1  Thess.  1,  9  (Ye  turned  to  God 
from  idols  to  serve  the  true  and  living  God);  Ps.  18,  1.  2;  29, 
2;  32,  11;  37,4. 

Notes  and  Hixts. 

Q.  1  and  2.  Literal  version :  "  I,  Jeliovah,  am  thy  God,"  etc.  The  name 
Jehovah  whicli  occurs  in  the  preface,  also  in  the  second,  third,  fourth, 
and  fifth  comnjandments,  and  is  generally  translated  io>-d'( because  the 
Jews,  from  reverence,  never  pronounced  it,  but  Adnnai  =  Lord,  instead), 
is  tlie  specific  name  of  the  God  of  revelation,  the  God  of  his  people  {thy 
God),  the  faithfnl,  unchangeable  God  of  the  covenant,  who  is  true  to  all 
his  promises :  comp.  Ex.  3, 14;  6,  2-4;  Isa.  42. 8 ;  Kev.  1.  4.  Elohim,  God, 
is  the  general  name,  the  God  of  nature,  the  God  of  the  Gentiles  as  well  as 
the  Jews,  the  almighty  Maker  of  heaven  and  earth  (hence  it  occurs  ex- 
clusively in  Gen.  1).  The  reference  to  the  deliverance  of  Israel  from 
tlu^  bondage  of  Egypt  elicits  gratitude  and  love  as  the  proper  motive 
and  soul  of  obedience  to  God's  coinmandmeuts.  In  its  Christian  api)li- 
cation,  it  reminds  us  of  the  far  greater  mercy  of  God  in  Christ,  who  de- 


THE    SECOND    COMMANDMENT.  137 

livered  us  from  the  slavery  of  sin  and  death,  and  thus  has  a  still  stronger 
claim  upon  our  gratitude  and  obedi<Mice  (1  John  4,  18. 19;  5,  3). 

Q.  0.  With  th<?  gross  forms  of  idolatry  are  generally  connected  perni- 
cious superstitions,  as  sorcery,  magic,  soothsaying,  necromancy,  witch- 
craft,—all  of  which  are  strictly  forbidden  in  the  law,  Deut.  18  10-12- 
Lev.  19,  31 ;  Mic.  5,  12.  >  5  j 


XT.TTT.  The  Second  Commandment. 

1.  JV/iat  is  the  second  commandment .^ 

Ojou  sjalt  not  make  unto  tf)ct  anp  grabcn 
image,  or  anp  likcnciss  of  anj;  tftmo'  tijat  is 
m  tcaben  atobc,  or  tfjat  10"  in  tfjc  cartij 
tcnratf),  or  tf)at  is  in  tfjc  batcr  nnticr  tf)e 
eartij:  tfjou  sijalt  not  toll)  tiolDn  tfjgisclf  to 
tijcm,  nor  serbc  tijcm, 

jFor  I  ttje  Eorti  tf)t)  0oti  am  a  jealous 
0ot),  bisiting  tfje  miqmh}  of  tfje  fathers  upon 
tlje  rfjiltiren  unto  tije  tijirti  anti  fourtlj  gene:: 
ration  of  tijem  t^at  fiate  fflc ;  anti  st)eb)tng 
merrg  unto  tjousantis  of  tijem  tfjat  lobe  iBe, 
antj  keep  iBg  eommantjments* 

Ex.  20,  4-6.— Deut.  5,  7-10. 

2.  What  does  God  forbid  in  this  commandment? 
The  worship  of  images,  and  all  false  modes 

of  worship  which  are  contrary  to  the  word  of 
God. 

Ps.  97,  7.  Confounded  be  all  they  that  serve  graven  images, 
that  boast  themselves  of  idols. 

Rom.  1,  22.  23.  Professing  themselves  to  be  wise,  they  [the 
heathen]  became  fools,  and  changed  the  glory  of  the  lincor- 
ruptilile  God  into  an  image  made  like  to  corruptible  man,  and 
to  birds,  and  fourfooted  beasts,  and  creeping  things. 

Acts  17,  29.  We  ought  not  to  think  that  the  Godhead  is 
like  unto  gold,  or  silver,  or  stone,  graven  by  art  and  man's  device. 

Ex.  23,  24  (Thou  shalt  not  bow  down\o  their  gods):  34,  13. 
14  (ye  shall  destroy  their  altars,  break  their  statues,  and  cut 


138  THE    SECOND    COMMANDMENT. 

down  their  groves);  Deut.  4,  23;  12,  3.  32;  Judg.  2,  2;  Isa.  40, 
25  (To  whom  then  will  ye  liken  me,  or  shall  I  be  equal?); 
Hab.  2,  18. 19  (A-Vhat  profiteth  the  graven  image, . . .  the  molten 
image,  and  a  teacher  of  lies,  that  the  maker  of  his  work  trusteth 
therein,  to  make  dumb  idols?). 

3.  Are,  then,  all  images  forbidden  hy  God? 

No :  images  of  creatures  are  allowed,  but 
not  for  idolatrous  or  superstitious  uses. 

Ex.  35,  30-33.  The  Lord  hath  filled  Bezaleel  with  the 
Spirit  of  God,  in  wisdom,  in  understanding,  and  in  knowledge, 
and  in  all  manner  of  workmanship ;  and  to  devise  curious 
works,  to  work  in  gold,  and  in  silver,  and  in  brass,  and  in  the 
cutting  of  stones,  to  set  them,  and  in  carving  of  wood,  to  make 
any  manner  of  cunning  work. 

Comp.  Ex.  31,  2-11;  1  Kings  7,  14.  The  brazen  serpent -was 
erected  by  divine  command  as  a  symbol  of  redemption,  Numb. 
21,  8,  9;  comp.  John  3,  14.  15.  So  also  the  cherubim,  which 
overshadowed  with  their  wings  the  ark  of  the  covenant  in  the 
holy  of  holies,  and  symbolically  represented  the  Avholc  living 
creation,  Ex.  25,  17fif.;  37,  6fi".;  comp.  Ez.  41,  18;  Heb.  9,  5; 
Rev.  4,  6  ff.,  etc. 

4.  What  does  God  enjoin  in  this  commandment  f 
That  we  should  worship  God,  who  is  a  Spirit, 

in  spirit  and  in  truth. 

*  John  4,  24.  God  is  a  Spirit :  and  they  that  worship  him 
must  worship  him  in  spirit  and  in  truth. 

Ps.  29,  2.  Give  unto  the  Lord  the  glorj'^  due  unto  his  name; 
worship  the  Lord  in  the  beauty  of  holiness. 

5.  What  belongs  to  the  time  icorship  of  God? 

The  reading  of  the  Holy  Scriptures,  the 
preaching  of  the  gospel,  prayer  and  praise, 
and  the  administration  of  the  sacraments 
according  to  God's  appointment. 

(1.)  Reading,  hearing,  and  exposition  of  the  word  of  God: 
Deut.  17,  18.  19;  31,  10-13;  Neh.  8,  2-8 ;— Luke  4,  16;  Acts 
13,15.  27;  15,21;  17,  11;  Col.  4,  16;  1  Thess.  5,27;  2  Tim. 
3,  16.  17;  James  1,  22.  23;  2  Pet.  1,  19-21;  Rev.  1,  3. 

(2.)  Preaching  of  the  gospel:  Matt.  4,  17;  Mark  16,  15; 
Acts  5,  42 ;  Rom.  10,  14.  15.  17;  1  Cor.  1,  21-24;  2  Tim.  4,  1. 
2;  1  Pet.  1,  25. 


THE    SECOND    COMMANDMENT.  139 

(3.)  Prayer  and  praise  (including  singing):  Ps.  95,  6.  7; 
Eph.  5,  19.  20  (psalms,  and  hj^mns,  and  spiritual  songs,  singing 
and  making  melody  in  your  heart  to  the  Lord) ;  Col.  3,  16 ; 
Phil.  4,  6;  1  Tim.  2,  1.  2;  Rev.  5,  13,  and  innumerable  other 
passages. 

(4.)  Administration  of  the  sacraments  :  Holy  baptism,  Matt. 
28,  19,  etc. ;  the  Lord's  Supper,  Matt.  26,  26,  etc. 

6.  How  does  God  enforce  this  commandment  ? 

By  reminding  us  of  his  zeal  for  the  purity 
of  worship,  by  threatening  his  wrath,  and  pro- 
mising his  mercy  unto  children  and  children's 
children. 

Deut.  5,  29.  0  that  there  were  such  a  heart  in  them  that 
they  would  fear  me,  and  keep  all  my  commandments  always, 
that  it  might  be  well  with  them,  and  with  their  children  for- 
ever !— 1  Cor,  10,  20-22. 

7.  Why  does  he  thus  enforce  this  commandment  ? 
Because  apostasy  from  the  true  worship  of 

the  Lord  our  God  is  the  fruitful  source  of  all 
manner  of  superstition  and  vice. 

Comp.  Eom.  1,  21-32,  where  the  progress  of  idolatry  and 
image-worship  is  traced  to  its  practical  consequences. 

Notes  axd  Hints. 

The  Roman  Catholic  Church,  following  St.  Auo;nstine  and  Jerome  in 
the  fifth  century,  regards  the  second  commandment  only  as  an  expla- 
nation of  the  first,  and  in  her  catechisms  generally  omits  it  altogether, 
but  divides  the  tenth  conmiandment  into  two,  in  order  thus  to  restore 
the  number  ten.  Hence  the  different  modes  of  counting  from  the 
second  to  the  ninth  commandment;  our  third  commandment  being 
the  second  in  the  Roman  Catholic  Catechisms,  and  so  on  to  the  tenth. 
Dr.  Luther,  in  his  admirable  Catechism,  retained  this  division,  more 
from  traditional  habit  than  from  principle.  But  the  Catechisms  of  the 
Reformed  Church  both  on  the  continent  and  in  England  and  Scotland, 
following  the  example  of  the  ancient  Jews  (see  Josephus)  and  the  early 
Christians  {e.g.  Origen)  till  the  fourth  or  fifth  century,  strictly  adhere 
to  the  text  in  Ex.  20,  without  any  omission,  thus  restoring  the  second 
commandment  to  its  proper  place,  and  leaving  the  tenth  undivided. 
The  second  commandment,  though  closely  related  to  the  first,  differs 
from  it  in  prohibiting  image-worship  and  in  enjoining  the  true  worship, 
while  the  first  prohibits  idolatry  and  enjoins  monotheism.  The  best 
modern  divines,  of  the  Lutheran  Church,  also  justify  the  Reformed 
division,  and  a  number  of  commentaries  of  Luther's  Smaller  Cate- 
chism, accordingly,  treat  the  ninth  and  tenth  conunandments  as  one. 

Q.  1.  The  words :  "  that  is  in  heaven  above,"  refer  to  the  worship  of 


140  THE    SECOND    COMMANDMENT. 

the  Sim,  moon,  and  stars;  the  -words:  "in  the  earth  beneath,"  to  the 
vorship  of  man  and  animals;  the  words :  "in  the  Avutt-r,"  to  the  wor- 
ship of  the  crocodile; — all  of  Avhich  were  objects  of  divine  adoration 
with  the  Egyptians  and  other  heathen  nations. 

Q.  2.  Tlie  second  commandment  imqnestionablj-  prohibits  theniaking^ 
and  worshipping  of  all  kinds  of  idnJs;  whether  they  be  of  gold,  silver, 
brass,  wood,  or  color,  whether  works  of  sculpture  or  painting  (conip. 
Ex.  20,  23;  34, 13. 14;  Dent.  4, 15-18),  as  also  all  visible  representations 
of  the  invisible  Godhead,  which  dwells  in  a  light  inaccessible,  and  can-, 
not  be  likened  to  any  creature  (1  Tim.  G,  16;  Dent.  4,  15-18;  Isa.  40,  18. 
25;  46,  5).  Even  Christ,  Avho  is  the  visible  image  of  the  invisible  God, 
could  not  be  represented  according  to  his  divine  nature,  although  he 
may  and  has  often  been  represented  symholicaUy  (in  the  figure  of  the 
good  Shepherd,  or  the  Lamb),  and  according  to  his  human  nature.  The 
gospel  history,  no  doubt  for  wise  reasons,  is  completely  silent  on  the 
personal  appearance  of  the  Saviour.  Hence  Ave  have  no  reliable  picture 
of  him ;  and  even  the  highest  creations  of  a  Raphael,  Diirer,  Correggio, 
Titian,  are  unsatisfactory,  when  they  attempt  to  give  visible  shape  and 
form  to  the  aljsolute  ideal  of  spotless  purity  and  moral  perfection. 

Q.  3.  The  representation  of  creatures  by  Avorks  of  art  is  not  contrary 
'to  Scripture  (see  the  passages  quoted,  Q.  3).  All  fine  arts — architecture, 
painting,  sculpture,  music,  and  poetry — come  from  God,  and  should  be 
consecrated  to  the  service  of  religion,  especially  poetry  and  music. 
Their  noblest  mission  is  to  elevate,  adorn,  and  beautify  the  worship  of 
Him  Avho  is  the  Author  of  all  beauty,  truth,  and  goodness.  It  is  some- 
times charged  upon  the  Reformed  Church  that  it  Avas  originally  opposed 
to  all  pictures;  but  the  charge  is  unjust.  Calvin,  in  his  Catechism,  says 
expressly:  "The  second  connnandment  is  not  to  be  understood  as  con- 
demning the  arts  of  painting  and  sculpture  in  general ;  but  Ave  are  only 
forbidden  to  make  images  for  the  purpose  of  seeking  or  Avorshipping 
God  in  them,  or  to  abuse  tliem  in  any  Avay  for  superstition  and 
idolatry."  Pictures  and  statues  for  purposes  of  instruction,  or  com- 
memoration, or  orna.ment,  are  perfectly  innocent,  and  even  very  useful, 
especially  in  the  education  of  children.  They  are  inseparably  connected 
Avith  the  progress  of  civilization,  and  sanctioned  by  the  history  of 
Christian  art  from  the  earliest  times  to  the  present.  But  the  abuse  of 
pictures  and  statues,  or  any  other  Avorks  of  art,  in  the  serA'ice  of  super- 
stition and  idolatry,  is  a  plain  violation  of  the  second  commandment. 
Thus,  it  is  still  customary  in  the  Roman  Church — especiallj^  in  those 
countries  Avhere  it  exclusively  prcA-ails — to  pay  divine  honors  to  images 
of  saints,  and  of  the  Virgin  Mary,  and  to  crucifixes,  by  kissing  them, 
kneeling  before  them,  offering  them  incense,  sacrifices,  and  prayers, 
and  ascribing  to  them  miraculous  cures.  This  superstitious  and  idola- 
trous practice,  Avhich  commenced  in  the  fourth  century  and  became 
Avidely  prcA-a'ent  during  the  middle  ages,  although  not  Avithout  con- 
tinued protest  from  the  fiiends  of  a  purer  and  more  spiritual  Avorship, 
Avas  no  doubt  the  chief,  if  not  the  only,  cavise  for  the  omission  of  the 
second  commandment,  Avhich  so  plainly  condemns  all  idolatroxis  use  of 
images.  As  there  is  a  gross  and  a  refined  idolatry,  so  there  is  also  a 
gross  (heathen)  and  a  refined  (Roman  Catholic)  image-worship. 

Q.  6  and  7.  It  is  to  be  observed  that  the  punishment  of  God  is 
threatened  to  those  that  hate  God,  and  his  mercy  promised  to  those 
that]  ?orc  him.  Thus,  the  second  commandment,  like  the  first  and  the 
last,  i)oints  to  the  heart,  as  the  secret  fountain  of  false  or  true  Avorship, 
and  of  disobedience  or  obedience  to  the  Avhole  Uvav  of  God. — Comp. 
Dent.  C,  5  (Avith  all  thy  heart);  Matt. 22,  40. 


THE    THIRD    COMMANDMENT.  141 


XLIV.  Tlie  Third  Oommandment. 

1.  What  is  the  third  commandment ? 

Cf)ou  sjalt  not  takt  tje  name  of  tje  iLortJ 
tt)i)  0oti  in  bain. 

dFor  tije  iloitJ  iDill  not  i)olti  f)im  guiltless 
tjat  taketi)  i^is  name  in  bain. 

Ex.  20,  7.— Deut.  5,  11. 

2.  What  do  you  understand  by  the  name  of  God? 
Every   thing  by  which  he   makes   himself 

known  to  us, — his    names,    titles,    attributes, 
words,  works,  and  ordinances. 

3.  What  does  God  forbid  in  this  commandment? 
False  and  rash  oaths,  blasphemy,  cursing, 

swearing,  and    all    profanity  in    thought    and 
speech. 

*  Matt.  5,  .34-37.  Swear  not  at  all :  neither  by  heaven  ;  for 
it  is  God's  throne :  nor  by  the  earth ;  for  it  is  his  footstool : 
neither  by  Jerusalem ;  for  it  is  the  city  of  the  great  King. 
Neither  shalt  thou  swear  by  thy  head,  because  thou  canst 
not  make  one  hair  white  or  black.  But  let  your  communi- 
cation be,  Yea,  yea ;  Nay,  nay :  for  whatsoever  is  more  than 
these  Cometh  of  evil. 

Rom.  12,  14.     Bless,  and  curse  not. 

Lev.  19,  12;  24,  14-16  j  Matt.  23,  21.  22;  James  5,  12. 

4.  In  what  cases  are  Christians  alloioed  to  swear? 
When   the   magistrate,   as   the  minister   of 

God,  demands  an  oath  for  the  defence  of  truth 
and  justice. 

Ex.  22,  11  (Then  shall  an  oath  of  the  Lord  be  between  them 
both) ;  Deut.  6,  13  ;  10,  20  (Thou  shalt  fear  the  Lord  thy  God. 
.  .  .  and  swear  by  his  name);  Josh.  9,  15.  19;  Isa.  45,  23  (I 
have  sworn  by  myself);  65,  Ifi :  Matt.  26,  63.  64  (Christ 
before  the  highpriest) ;  Heb.  6,  13  (God  sware  by  himself; . . . 
confirmed  it  by  an  oath;  comp.  Gen,  22,  16). 
13 


142  THE    THIRD   COMMANDMENT. 

5.  What  is  required  in  the  third  commandment? 
That  we  should  think  and  speak  with  deep 

reverence   of   God   and   all   holy  things,   and 
glorify  the  name  of  the  Lord  in  our  lives. 

1  Chron.  16, 29.    Worship  the  Lord  in  the  beauty  of  holiness. 

*  1  Cor.  10,  .31.  AVhatsoever  ye  do,  do  all  to  the  glory  of 
God. 

Ps.  95,  6;  103,  1-4;  Rom,  9,  5  (God  blessed  forever)  2  Cor. 
11,  31  (blessed  for  evermore)  ,•  Gal.  1,  5  (to  whom  be  glory  for 
ever  and  ever);  Eph.  5,  19,  20;  1  Pet.  4,  11  (that  God  in  all 
things  may  be  glorified  through  Jesus  Christ) ;  Rev.  15,  3.  4. 

6.  Why  is  a  special  teaming  added  to  this  command- 
ment ? 

Because  sins  of  profanity  are  often  over- 
looked or  slightly  thought  of  by  men,  but  are, 
nevertheless,  an  abomination  to  God,  and  ex- 
pose us  to  his  righteous  judgment. 

Zech.  5,  3.     Every  one  that  sweareth  shall  be  cut  off. 

Comp.  Levit.  24,  10-16  (He  that  blasphemeth  the  name  of 
the  Lord,  he  shall  surely  be  put  to  death,  and  all  the  congre- 
gation shall  certainly  stone  him) ;  Malachi  3,  5 ;  Gal.  6,  7  (Be 
not  deceived  ;  God  is  not  mocked) ;  Heb.  10,  31  (It  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God). 

*  Notes  and  Hints. 

Q.  2.  Hence  it  is  equally  sinful  to  swear  by  the  name  of  Jesns,  or  by 
the  Holy  Ghost,  or  by  the  Eternal,  or  by  the  Bible,  or  by  the  sacra- 
ment, or  by  heaven,  etc. — Comp.  Matt.  23,  21.  22. 

Q.  3.  There  are  different  kinds  of  rash  and  useless  swearing,  with 
corresponding  degrees  of  guilt;  arising,  (1)  from  ignorance  or  thought- 
lessness; (2)  from  superstition;  (3)  from  bad  habit;  (4)  from  malice 
and  wickedness. 

Q.  4.  A  public  oath  before  the  magistrate  is  a  solemn  appeal  to  God 
as  a  witness  to  the  truth,  for  the  public  good,  and  may  bo  regarded  as 
an  act  of  worship,  by  which  we  acknowledge  God  as  the  searcher  of 
hearts  and  avenger  of  all  falsehood  and  perjury.  Such  oaths  cannot  be 
safely  dispensed  with  in  a  sinful,  lying  world.  In  the  peifect  kingdom 
of  God  there  will  be  no  more  falsehood  and  distrust,  consequently  no 
necessity  for  oaths.  This  end  should  be  continually  kept  in  view,  so 
that  the  word  of  Christ,  Matt.  5,  33-37,  may  be  more  and  more  fulfilled 
in  its  strict  sense.  The  conscientious  scrujjles  of  Quakers  and  Menno- 
uites  against  all  oaths  arise  from  a  literal  interpretation  of  Matt.  5, 
33-37  and  James  5,  12,  without  proper  regard  to  the  other  passages  on 
the  subject  (see  Q.  4),  and  to  the  distinction  between  the  present  and 
the  ideal  state  of  society.  In  the  United  States  they  are  allowed  simply 
to  affirm,  instead  of  swearing. 


THE   FOURTH    COMMANDMENT.  143 

XLT.  The  Fourth  Oommandment. 

1.    What  is  the  fourth  commandment? 

iRmmber  tf)e  sattatf)  tiap,  to  keep  it 
ftolp,  *ii  liai)S  sialt  tijou  lator,  anb  tio 
all  tf)|)  luorfe:  fcut  tije  sebcnti)  tiap  is  tfje 
sattiatj  of  tf)e  Ilorti  tJ)p  0otj:  In  it  tfjou 
sijalt  not  tio  ang  luork,  ttjou,  nor  ti)p  son, 
nor  tijp  tiaugf)ter,  tt)i)  man^serbant,  noc  tl)8 
maiti::!serbant,  nor  tijg  cattle,  nor  tjg  stranger 
ti^at  IS  b)itfjin  ti)p  gates. 

dFor  in  six  tiags  tlje  ilorli  ntatie  Jeaben  anti 
eartf),  tje  sea,  antJ  all  tjat  in  tijem  is,  anlJ 
resteli  tlje  sebentt)  tjap:  bljerefore  ti)e  Eorti 
tlesset)  tSe  satbatf)  tap,  anti  fjallobjeti  it. 

Ex.  20,  8-11.— Deut.  5,  12-15. 

2.  PT/mif  f?oe5  Godforhid  in  this  commandment? 
All  desecration  of  the   sabbath,  or  day  of 

holy  rest,  by  secular  labor  or  amusement,  and 
by  idleness  or  neglect  of  public  worship. 

Levit.  23,  3,  Six  days  shall  work  be  done  :  but  the  seventh 
day  is  the  sabbath  of  rest,  a  holy  convocation ;  ye  shall  do 
no  work  therein  :  it  is  the  sabbath  of  the  Lord  in  all  your 
dwellings. 

Comp.  Lev.  31,  13-17;  Isa.  56.  2;  58,  13;  Jer.  17,  21.  22; 
Neh.  13,  16-19,-  Matt.  24,  20 ;  Luke  23,56  (They  rested  the 
sabbath  day  according  to  the  commandment). 

3.  Ai'e,  then,  all  loorks  prohibited  on  the  sabbath  ? 
No :  acts  of  worship,  charity,  and  necessity 

are  allowed,  and  commended  by  the  example 
of  our  Saviour. 

The  Saviour  performed  many  miracles  of  mercy  on  the 
sabbath-day,  as  the  healing  of  the  infirm  woman,  Luke  13, 
11-16,  the  woman  with  the  dropsj',  14,  2-5,  the  sick  with  a 


144  THE    FOURTH    COMMANDMENT. 

■withered  hand,  Matt.  12,  10-1.3,  the  diseased  at  the  pool  of 
Bethesda,  John  5, 16,  and  the  blind  man,  9,  14.  The  Saviour, 
moreover,  ate,  and  justified  the  preparation  of  food  on  the 
sabbath,  Luke  14,  1 ;  Matt.  12,  1-5 ;  as  also  the  saving  of  a 
sheep.  Matt.  12,  11.  12,  and  the  watering  of  an  ox  or  an  ass, 
Luke  13,  15.  All  works  connected  with  public  worship  and 
pastoral  care  are  likewise  proper  works  for  the  sabbath. 
Comp.  James  2,  27,  **  Pure  religion  and  undefiled  before  God 
and  the  Father  is  this,  to  visit  the  fatherless  and  widows  in 
their  affliction,  and  to  keep  himself  unspotted  from  the 
world." 

4.  How  is  the  sabbath  to  be  kept  holy  ? 

By  acts  of  public  and  private  worship, 
by  devotional  reading  and  meditation,  by 
godly  conversation  and  works  of  Christian 
charity. 

*  Col.  .3,  16.  Let  the  word  of  God  dwell  in  you  richly  in 
all  wisdom,  teaching  and  admonishing  one  another  in  psalms 
and  hymns  and  spiritual  songs,  singing  with  grace  in  your 
hearts  to  the  Lord. 

Lev.  19,  30.  Ye  shall  keep  my  sabbaths,  and  reverence  my 
sanctuary  :  I  am  the  Lord. 

Ezek.  20,  12.  I  gave  them  my  sabbaths,  to  be  a  sign 
between  me  and  them,  that  they  might  know  that  I  am  the 
Lord  that  sanctify  them. 

Luke  4,  16.  Jesus  came  to  Nazareth,  where  he  had  been 
brought  up  :  and,  as  his  custom  was,  he  went  into  the  syna- 
gogue on  the  sabbath  day,  and  stood  up  for  to  read  [the 
Scriptures]. 

Comp.  Ex.  31,  16.  17  ;  Isa.  58, 13  (Call  the  sabbath  a  delight, 
the  holy  of  the  Lord,  honorable,  etc.);  66,  23  (from  one  sab- 
bath to  another  ...  to  worship  before  me) ;  Acts  13,  14  (Paul 
and  Barnabas  went  into  the  synagogue  on  the  sabbath  day); 
15,  21  (Moses  .  .  .  being  read  in  the  sj'^nagogues  every  sabbath 
day);  16,  13;  17,  2  (Paul  reasoned  with  them  three  sabbath 
days  out  of  the  Scriptures). 

Comp.  on  the  proper  observance  of  the  Christian  sabbath. 
Acts  20,  7;  1  Cor.  16,  2;  Rev.  1,  10;  also  CoL  3,  16;  Eph.  5, 
19.  20;  1  Cor.  14,  26;  Heb.  10,  25. 

5.  Why  was  the  Jeioish  sabbath  celebrated  on  the 
seventh  day  of  the  week  f 


THE    FOURTH   COMMANDMENT.  145 

In  commemoration  of  the  creation,  and  the 
redemption  from  the  bondage  of  Egypt. 

Gen.  2,  2.  3;  Ex.  20,  11 ;  Deut.  5,  15. 

6.  Why  is  the  Chnstian  sabbath  celebrated  on  the 
Jirst  day  of  the  week  ? 

In  commemoration  of  the  resurrection  of 
Christ,  and  our  redemption  from  the  bond- 
age of  sin  and  death,  for  which  reason  it  is 
also  called  "the  Lord's  day." 

Acts  20,  7.  And  upon  tte  first  day  of  the  week,  when  the 
disciples  came  together  to  break  bread,  Paul  preached  unt(j 
them,  ready  to  depart  on  the  morrow ;  and  continued  his 
speech  u'htil  midnight. 

1  Cor.  16,  2.  Upon  the  first  day  of  the  week  let  every  one 
of  you  lay  by  him  in  store,  as  God  hath  prospered  him. 
[Hence  the  custom  of  ofi'erings  for  the  poor,  and  contri- 
butions for  benevolent  objects,  on  Sundays,  as  a  part  of  public 
worship.] 

Rev.  1,  10.     I  was  in  the  Spirit  on  the  Lord's  day. 

These  passages  prove  the  apostolic  practice,  which  is  further  confirmed 
by  the  luiiversal  custom  of  tlie  Christian  Church  from  the  second  cen- 
tury down  to  the  present.  This  practice  rests  upon  the  divine /acf  of 
the  resurrection  of  Christ,  Avhich  took  place  on  the  first  day  of  the 
week  (Matt.  28,  1),  as  also  on  the  fact  that  Christ  appeared  to  the 
assembled  disciples  OTi  the  same  and  the  following  Sunday,  to  bless 
them,  and  on  the  fact  of  the  outpouring  of  the  Holy  Ghost  and  the 
fouyiding  of  the  C]iristian  Church  on  the  fiftieth  day,  or  seventh  Sun- 
day, after  the  resurrection. 

7.  What  is  the  object  and  use  of  the  Lord's  day? 
To  maintain  public  worship,  to  give  rest  to 

body  and    soul,    and    to    prepare    us    for    the 
eternal  sabbath  in  heaven. 

Heb.  4,  9.  There  remaineth  therefore  a  rest  [Greek,  sahba- 
tismoH,  i.e.  keeping  of  a  sabbath,  or  an  eternal  rest  with  God] 
to  the  people  of  God. 

Notes  and  Hims. 
Names  of  the  holyday  of  the  week:  (1.)  Sabbath,  i.e.  day  of  rest, — not 
a  rest  of  idleness,  but  a  rest  of  benediction  and  perfection  on  the  part 
of  God  (Gen.  2,  3;  John  5, 17),  and  a  rest  in  God  on  tlie  part  of  the  crea- 
ture, which  is  made  for  God,  and  "remains  without  rest,  until  it  rests 
in  God."  We  should  cease  on  Sunday  from  our  own  work,  that  Go<l 
13* 


146  THE    FOURTH    COMMANDMENT. 

may  have  his.  work  in  us.  The  name  sabbath  is  properly  only  used 
in  the  Bible  of  the  Jewish  sabbath,  or  seventh  day  of  the  week,  hut  may 
with  full  propriety  be  retained  for  the  Christian  sabbath,  or  Sunday,  as 
is  the  custom  especially  among  Christians  of  the  English  tongue. 

(2.)  Tlie  Lord's  day,  i.e.  the  day  exclusively  devoted  to  the  memory 
and  service  of  our  Lord  and  Saviour,  who  rose  on  that  day.  Rev.  1, 10. 
This  term  was  first  used  by  St.  John,  the  favorite  disciple,  the  apostle, 
evangelist,  and  seer  of  the  New  Testament.  It  occurs  only  of  the 
Christian  sabbath,  or  the  first  day  of  the  week,  and  is  the  best  and 
most  significant  name  for  the  Christian  sabbath. 

(3.)  Sunday,  i.e.  day  of  the  snn  (dedicated  to  the  god  of  the  snn 
among  the  heathen),  is  not  a  scriptural  word,  but,  like  the  names  of  tho 
week-days,  is  of  heathen  origin,  but  we  now  give  it  a  reference  to 
Christ  as  the  true  Sun  of  righteousness  and  the  light  of  the  world. 

Origin. — The  sabbath  is  older  than  Moses  and  the  Jewish  religion,  and, 
like  the  institution  of  marriage  and  the  family,  goes  back  even  beyond 
the  fall,  to  the  primitive  state  of  innocence  in  paradise.  Gen.  2,  2.  3. 
Hence  the  word  "  remember  the  sabbath  day,"  which  presupposes  its 
previous  existence  and  observance,  however  much  for  a  long  time  it 
may  have  been  neglected.  Hence  also  the  traces  of  the  hebdomadal 
division  with  a  weekly  holy  day,  which  are  found  among  the  ancient 
nations,  especially  of  the  Semitic  race,  and  which  are  as  many  reminis- 
cences of  the  original  institution.  Being  grounded  in  the  original 
(onstitution  of  man,  the  sabbath  must  have  a  universal  and  permanent 
significance.  It  was,  therefore,  as  little  abolished  by  Christ  as  any 
other  part  of  the  decalogue,  but  only  fulfilled  and  perfected,  like  the 
rest,  acccording  to  the  general  principle  laid  down  in  Matt.  5,  17.  18. 
Had  the  sabbath  been  intended  merely  for  the  Jews,  like  the  cere- 
monial laws,  it  would  never  have  found  a  place  in  the  decalogue.  We 
might  as  well  say  that  Christ  abolished  the  law  against  swearing, 
against*  murder,  against  adultery,  against  theft,  as  to  say  that  he 
abolished  the  fourth  commandment.  They  all  hang  together  as  an 
inseparable  unit  and  complete  whole. 

Authority  and  permanent  Obligation. — This  must  not  be  based  ex- 
clusively on  the  law  (the  legalistic  or  Sabbatarian  theory);  nor  exclu- 
Hively  on  the  resurrection  of  Christ  (the  merely  evangelical  or  dominical 
theory);  noron  the  authority  of  the  Christian  Church  (the  ecclesiastical 
or  traditional  theory);  but  on  the  combined  authority  of  the  Old  and 
New  Testament,  the  law  and  the  gospel,  to  which  the  CIturch  is  bound. 
In  other  words,  the  sabbatli  rests  (1)  on  the  primitive  creation  and  the 
universal  want  of  man  for  periodical  rest  of  body  and  soul  (Gen.  2,  3.  4; 
Ex.  20,  11;  Mark  2,  27);  (2)  on  the  Old  Testament  legislation,  or  the 
fourth  commandment  of  the  decalogue,  which  is  still  binding  upon  all 
Christians  in  all  its  parts  (Matt.  5,  17-20);  (3)  on  the  fact  of  Christ's 
resurrection  and  the  practice  of  the  Apostolic  Church  (Acts  20,  7 ;  1  Cor. 
16,  2;  Rev.  1,  10).  The  first  and  second  grounds  secure  the  universal 
and  perpetual  obligation  of  the  sabbath ;  the  last  ground  justifies  the 
change  of  day,  and  points  to  the  proper  spirit  in  the  mode  of  its  obser- 
vance. 

Object. — The  sabbath  was  made  for  the  benefit  of  man  (Mark  2,  27), 
and  is  necessary  for  his  physical,  moral,  and  spiritual  well-being. 
The  law  clearly  points  out  this  benevolent  design,  and  extends  it  to 
the  servant,  and  the  poor  stranger  or  heathen  sojourning  among  the 
Jews,  yea,  even  to  the  irrational  cattle. — Comp.  Ex.  23,  12  (that  thine 
ox  and  thine  ass  may  rest,  and  the  son  of  thy  handmaid,  and  the 
stranger,  may  be  refreshed). 

Q.  3.  As  love  is  the  fulfilment  of  the  whole  law,  works  of  love   to 


THE   FIFTH   COMMANDMENT.  147 

God  (acts  of  worship),  and  works  of  charity  to  our  felloM--men,  are  the 
best  observance  of  the  law  on  the  sabbath. 

Q.  4.  The  passages  quoted  mostly  refer  to  the  observance  of  the 
Jewish  sabbath,  or  the  seventh  day,  and  are,  therefore,  only  indirect 
proofs.  But  the  Christian's  obligation  properly  to  observe  the  Lord's 
day  exceeds  that  of  the  Jew  in  proportion  to  the  blessings  he  receives 
and  commemorates. 

Q.  6.  The  change  of  the  day  does  not  affect  the  essence  and  perma- 
nent obligation  of  the  law  on  the  sabbath,  but  is  a  mere  matter  of 
form.  We  must  distinguish  in  the  fourth  conmiandment  the  moral 
and  the  ceremonial  part.  The  abiding  moral  substance  is  that  at  least 
one  day  out  of  seven  should  be  kept  huly  and  devoted  exclusively  to  the 
service  of  God,  while  six  days  may  and  ought  to  be  employed  in  useful 
work;  the  temporary  ceremonial  form  is  that  the  seventh  day  of  the 
week  should  be  set  apart  for  this  sacred  purpose.  The  seventh  day,  or 
the  Jeivish  sabbath,  was  commemorative  of  the  natural  creation,  and 
at  the  same  time  of  the  typical  redemption  from  the  bondage  of  Egypt 
(wliich  is  expressly  connected  with  the  sabbath  law  in  Deut.  5,  15); 
the  first  day  of  the  week,  or  the  Christian  sabbath,  reminds  us  of  the 
spiritual  creation,  and  complete  redemption  from  the  bondage  of  sin 
and  death  by  the  resurrection  of  the  Saviour.  The  Jewish  sabbath 
was  buried  with  Christ  as  to  its  national  and  typical  form,  and  rose 
with  him  under  a  higher  spiritual  form  as  the  Christian  Sunday,  or  "  the 
ilay  of  the  Lord,"  divested  of  the  bondage  of  legalism,  a  free  evangelical 
feast  of  the  spirit  in  grateful  joy  over  the  accomplished  redemption 
and  its  unspeakable  blessings.  Sunday  connects  the  commemoration 
of  creation  and  redemption,  the  paradise  lost  and  the  paradise  regained, 
and  is  a  pledge  and  foretaste  of  the  saint's  everlasting  rest  in  heaven 
(Heb.  4,  9-11). 

Q.  7.  Rest  in  God  is  the  end  of  all  creation:  comp.  Heb.  3, 11 ;  4,  1-11. 
This  is  the  rest,  not  of  inaction,  but  of  perfection,  which  includes  the  high- 
est spiritual  activity  and  enjoymeii^  in  unbbroken  peace  and  harmony. 
So  God  rested  on  the  seventh  day  by  completing  and  blessing  the  crea- 
tion. The  beginning  of  history  foreshadows  its  end.  Every  sabbath 
on  earth  is  a  preparation  for,  and  foretaste  of,  the  eternal  sabbath  in 
heaven,  or  heaven  itself  let  down  from  week  to  week,  that  we  might 
breathe  its  air,  behold  its  light,  hear  its  music,  join  in  its  worship,  and 
enjoy  its  peace.  The  sabbath  has,  therefore,  been  called  "  the  pearl  of 
days,"  and  "  the  light  of  the  week :"  without  it  life  is  a  journey  through 
a  dreary  wilderness,  with  no  prospect  of  a  laud  of  promise. 


XLVI.  The  Fifth  Oommandment. 

1.    What  is  tliejiftli  commandment? 

Ji^onor  tf)|)  fatfjcr  ant(  tfjj)  mother :  tf)at  tig 
tjajjs  mag  te  long  upon  tfje  lanti  bfjicj  X\z 
ilorti  tiji?  (&oti  gibctf)  ti)ee. 

Ex.  20,  12.— Deut.  5,  16.     Comp.  Eph.  6,  2. 


148  THE    FIFTH    COMMANDMENT. 

2.  What  does  God  enjoin  in  this  commandment P 

That  we  should  cheerfully  render  to  our 
parents,  teachers,  and  other  superiors,  all  due 
honor,  love,  and  obedience  in  the  Lord. 

(1.)  Duties  of  children  to  parents  and  their  representatives 
(guardiansi) :  «-  Prov.  1,  8.  9.  My  son,  hear  the  instruction  of 
thy  father,  and  forsake  not  the  law  of  thy  mother ;  for  they 
shall  be  an  ornament  of  grace  unto  thy  head,  and  chains 
about  thy  neck.— Comp.  4,  1;  6,  20-23;  23,  22.  25.  ^  Eph,  6, 
1-3.  Children,  obey  your  parents  in  the  Lord :  for  this  is  right. 
Honor  thy  father  and  thy  mother;  which  is  the  first  command- 
ment with  promise ;  that  it  may  be  well  with  thee,  and  thou 
mayest  live  long  on  the  earth. — Col.  .3,  20.  Children,  obey 
your  parents  in  all  things :  for  this  is  well  pleasing  unto  the 
Lord. — Comp.  the  example  of  Christ:  Luke  2,  51. 

(2.)  Duties  oiservantH  to  masters:  Col.  .3,  22.  23.  Servants, 
obey  in  all  things  your  masters  according  to  the  flesh ;  not 
with  eye-service,  as  men-pleasers;  but  in  singleness  of  heart, 
fearing  God.  And  whatsoever  ye  do,  do  it  heartily,  as  to  the 
Lord,  and  not  unto  men. — Comp.  Eph.  6,  6-8;  1  Tim.  6,  1.  2; 
Tit.  2,  9.  10;  1  Pet.  2,  18. 

(3.)  Duties  of  pupils  to  teachers,  and  of  church-members  to 
their  pastors:  Heb.  13, 17.  Obey  them  that  have  the  rule  over 
you,  and  submit  yourselves ;  for  they  watch  for  your  souls, 
as  they  that  must  give  account,  that  they  may  do  it  with  joy, 
and  not  with  grief.— Comp.  1  Thess.  5,  12.  13;  1  Tim.  b,  17; 
Phil.  2,  29;  Matt.  23,  3. 

(4.)  Duties  of  s»&/ee^?  to  magistrates:  Matt.  22,  21.  Render 
unto  Caesar  the  things  that  are  Cassar's. — Rom.  13,  1.  Let 
every  soul  be  subject  unto  the  higher  powers.  For  there  is  no 
power  but  of  God:  the  powers  that  be  are  ordained  of  God. — 
Comp.  Tit.  .3,  1;  1  Pet.  2,  13.  14.  17. 

(5.)  Duties  of  the  youufj  to  the  aged:  Lev.  19,  32.  Thou 
shalt  rise  up  before  the  hoary  head,  and  honor  the  face  of  the 
old  man,  and  fear  thy  God. — 1  Pet.  5,  5.  Ye  younger,  submit 
yourselves  unto  the  elder. — Comp.  1  Tim.  6,  1-3 

3.  What  is  forbidden  in  this  commandment  f 

All  disrespect,  disobedience,  or  neglect  of 
our  parents,  teachers,  or  any  other  superiors. 

Lev.  20,  9.  Every  one  that  curseth  his  father  or  his  mother 
shall  be  surely  put  to  death. 


THE    FIFTH    COMMANDMENT.  149 

Deut.  27,  15.  Cursed  be  he  that  setteth  light  by  his  father 
or  his  mother. 

Ex.  22,  28.  Thou  shalt  not  revile  the  judges,  nor  curse  the 
ruler  of  thy  people.— Comp.  Prov.  20,  20 ;  30,  17 ;  Matt.  15,  4. 

4.  What  are  the  duties  of  parents? 

To  bring  up  their  children  in  the  nurture 
and  admonition  of  the  Lord,  for  usefulness  in 
this  world,  and  for  eternal  happiness  in  the 
world  to  come. 

*  Prov.  22,  6.  Train  up  a  child  in  the  way  he  should  go : 
and  when  he  is  old,  he  will  not  depart  from  it. 

Eph.  6,  4.  Ye  fathers,  provoke  not  your  children  to  wrath, 
but  bring  them  up  in  the  nurture  and  admonition  of  the  Lord. 

Comp.  Col.  3,  21;  Deut.  6,  6-9;  Prov.  23,  13.  14;  29,  17. 

5.  What  are  the  duties  of  superiors  in  general? 

To  promote,  both  by  precept  and  example, 
the  temporal  and  spiritual  welfare  of  those  in- 
trusted to  their  care. 

(].)  Duties  of  masters  to  servants:  Col.  4,  1.  Masters,  give 
unto  your  servants  that  which  is  just  and  equal;  knowing  that 
ye  also  have  a  Master  in  heaven. — Comp.  Eph.  6,  9 ;  Lev.  25,  43. 

(2.)  Duties  of  pastors  to  their  flock:  John  21,  15-17.  Feed 
my  lambs.  .  .  .  Feed  my  sheep. — Comp.  Acts  20,  28;  1  Cor.  9, 
27;  1  Pet.  5,  1-3. 

(3.)  Duties  of  magistrates  to  subjects :  Rom.  1.3,  3.  4.  Rulers 
are  not  a  terror  to  good  works,  but  to  the  evil.  .  . .  He  is  the 
minister  of  God  to  thee  for  good. — Comp.  1  Pet.  2,  14. 

6.  Why  does  God  add  a  special  promise  to  this  com- 
mandment? 

Because  the  family  is  the  foundation  of  so- 
ciety, and  obedience  to  parents  is  the  condition 
of  all  true  happiness  and  prosperity. 

Notes  and  Hints. 
Q.  1.  The  fifth  commandment  is  usually  placed  on  the  second  table, 
among  the  duties  to  our  neighbor.  But  the  Jews  at  the  time  of  Christ 
seem  to  have  equally  divided  the  two  tables.  Josephus  says  (Autiq. 
Book  III.  ch.  6,  §  5) :  "  In  this  ark  [of  the  covenant]  he  [Moses]  put  the 
two  tables  whereon  the  ten  commandments  were  written,  five  upon 


150  THE    SIXTH    CO:MMANDMENr. 

each  table,  anrl  two  and  a  lialf  upon  each  side  of  them ;  and  this  ark  lie 
placed  in  tlie  holy  of  holies."  St.  Panl,  in  ennnierating  the  conunand- 
nients  of  tlie  second  table,  or  of  love  to  our  neii:;hbor,  omits  the  lifth, 
Rom.  13,  9,  which  indicates  that  lie  placed  it  likewise  in  the  first  table. 
This  division  accords  best  with  the  law  of  symmetry,  and  the  sipii- 
ficance  of  the  nnmber  ten, — the  niiion  of  two  e(inal  halves.  Par^-nts, 
moreover,  are  not  so  much  onr  neighbors  as  onr  snjieriors,  and  visible 
representatives  of  divine  anthority  on  earth.  Hence  they  are  not 
simply  to  be  loved,  like  onr  neighbor,  bnt  also  to  be  honored  and  obeyed. 
For  these  reasons,  tlie  fifth  commandment  belongs  rather  to  the  first 
table,  and  forms  the  transition  from  onr  dnties  to  God  to  onr  dnties  to 
man.  It  embraces,  however,  according  to  the  wide  latitnde  of  the 
names  of  father  and  mother  in  the  Scriptnres  (comp.  Gen.  45,  8:  Jndg. 
5,  7),  the  dnties  to  all  onr  snperiors,  or  those  who  have  anthority  over 
us,  whether  spiritual  or  temporal  (comp.  Ex.  22,  28).  For  all  authority 
is  ordained  by  God  and  an  emanation  of  his  absolute  sovereignty  (Kom. 
13,1).  The  relation  between  parents  and  children  underlies  all  divinely 
constituted  relations  of  superiority  and  inferiority.  The  family  is  the 
primitive  order  of  society  and  the  nursery  of  church  and  state.  From 
Lome  to  the  school;  from  the  school  to  the  church;  and  from  the 
church  to  heaven. 

According  to  this  division  (which  is  adopted  also  by  several  distin- 
guished modern  commentators  of  the  Old  Testament,  as  Hengstenberg, 
of  Germany,  and  Fairbairn,  of  Scotland),  the  order  and  gradation  of  the 
successive  conmiands  of  the  first  table  is  this:  Love  God  above  all 
things,  and  give  him  the  honor  and  glory,  due  to  him,  (1)  in  regard  to 
his  being,  as  the  only  true  and  living  God;  (2)  in  regard  to  his  worship; 

(3)  in  regard  to  his  name,  or  the  outward  manifestation  of  liis  being; 

(4)  in  regard  to  his  day  of  holy  rest;  (5)  in  regard  to  his  representatives 
on  earth  who  are  clothed  with  a  })ortion  of  his  authority. 

Q.  2.  The  boundary  of  all  obedience  to  human  anthority  is  obedience 
to  divine  anthoi-ity.  For  we  must  obey  God  rather  than  men,  Acts  5, 
29;  Matt.  10,  37.  Hence  obedience  to  parents,  rulers,  etc.  is  qualified 
by  the  phrase:  in  the.  Lord. 

Q.  6.  Obedience  to  rightful  authority  is  the  mother  of  virtne  and  of 
true  freedom:  disobedience  (the  sin  of  Adam  and  Eve)  is  the  mother  of 
sin  and  of  slavery.  The  promise  of  the  fifth  commandment  has  sjiecial 
reference  to  the  possession  of  the  promised  land.  But  this  was  a  type 
of  the  heavenly  Canaan  to  which  Christians  look  forward  as  their  final 
and  true  home.  Long  life  in  this  world  is,  therefore,  not  the  only  re- 
ward for  obedience.  God  may  at  times  better  promote  the  eternal 
happiness  of  a  child  by  transplanting  him,  in  early  yonth,  from  this 
world  of  temptation  and  trial  to  the  better  Morld  of  holiness  and  peace. 


XLVIL  The  Sixth  Oommandment. 

1.   Of  what  do  tlie  last  five  commandments  treat? 
Of  love  to  our  neighbor. 

Rom.  13,  9.     For  this,  Thou  shalt  not  commit  adultery,  Thou 
ahalt  not  kill,  Thou  shalt  not  steal,  Thou  shalt  not  bear  false 


THE    SIXTH    COMMANDMENT.  151 

witness,  Thou  shalt  not  covet,  ...  is  briefly  comprehended  in 
this  saying,  namely,  Thou  shalt  love  thy  neighbor  as  thyself. 
1  John  4,  20.  If  a  man  say,  I  love  God,  and  hateth  his 
brother,  he  is  a  liar :  for  he  that  loveth  not  his  brother  whom 
he  hath  seen,  how  can  he  love  God  whom  he  hath  not  seen? 

2.  Who  is  your  neiglihor? 

Every  man  with  whom  we  come  into  contact, 
and  to  whom  we  can  do  good,  without  distinc- 
tion of  race,  character,  or  condition. 

Gen.  1,  21;  Acts  17,  26.— Eph.  4,  4-6. 

Comp.  the  parable  of  the  good  Samaritan,  Luke  10,  29-37. 

3.  What  is  the  sum  of  your  duties  to  your  neighbor? 
To  love  him  as  ourselves,  and  to  do  unto  him 

as  we  wish  him  to  do  unto  us. 

*  Matt.  22,  39.  Thou  shalt  love  thy  neighbor  as  thyself.— 
Comp.  Lev.  19,  18. 

*  Matt.  7,  12.  "Whatsoever  ye  would  that  men  should  do  to 
you,  do  ye  even  so  to  them :  for  this  is  the  law  and  the  pro- 
phets.— Comp.  Luke  6,  31. 

4.  What  is  the  sixth  commandment? 

Ci^ou  sfialt  not  tx\h 

Ex.  20,  13.— Deut.  5,  17;  Matt.  5,  21. 

5.  What  is  forbidden  in  this  commandment? 
Murder  and  suicide,  or  the  wilful  destruction 

of  human  life,  whether  it  be  done  by  our  own 
hands,  or  by  the  agency  of  another. 

Examples  of  murderers:  Cain,  Gen.  4,  8;  comp.  IJohn  3,  12; 
Joab,  2  Sam.  3,  27;  20.  10:  Zimri,  1  Kings  16,  10;  Ahab,  1 
Kings  21,  18.  19;  Herodias.  Mark  6,  19-28. 

Examples  of  suicide:  Abimelech.  Judg.  9,  54;  Saul,  1  Sam. 
31,  4;  Ahithophel,  2  Sam.  17.  23;  Zimri,  1  Kings  10,  18;  Judas 
Iscariot,  Matt.  27,  5. — Suicide  condemned,  Acts  16,  28. 

6.  Who  alone  has  a  right  to  take  human  life? 

The  magistrate,  who,  as  the  minister  of  God, 


152  THE    SIXTH    COMMANDMENT. 

bears  the  sword  for   the  punishment  of  evil- 
doers. 

Gen.  9,  6.     Whoso  sheddeth  man's  blood,  by  man  shall  his 
blood  be  shed :  for  in  the  image  of  God  made  he  man. 
Lev.  24,  17;  Deut.  19,  11-13;  Rom.  13,  4. 

7.  Why  are  we  forbidden  to  destroy  human  life? 
Because    God   alone  is   lord   over  life   and 

death,  and  because  man  is  made  in  the  image 
of  God,  and  is  our  brother. 

Gen.  9,  5.  6;  James  3,  9.— 1  Cor.  3,  16.  17;  6,  20. 

8.  What  else  is  forbidden  in  this  commandment? 
All  provoking  words,  and  feelings  of  envy, 

hatred,  wrath,  and  revenge  towards  our  neigh- 
bor. 

Lev.  19,  17.     Thou  shalt  not  hate  thy  brother  in  thine  heart. 

Matt.  5,  22.  Whosoever  is  angry  with  his  brother  without 
a  cause,  shall  be  in  danger  of  the  judgment  [/.e.  the  local 
magistrate  of  the  seven,  established  in  every  town,  Deut.  16, 
18]  :  and  whosoever  shall  say  to  his  brother,  Raca  [vain  fellow], 
shall  be  in  danger  of  the  council  \_i.e.  the  Sanhedrim,  or  higher 
tribunal  of  the  seventy  in  Jerusalem,  Luke  22,  66;  Acts  5,  21]: 
but  whosoever  shall  say,  Thou  fool  [wicked  fellow,  comp.  Ps. 
14,  1],  shall  be  in  danger  of  hell-fire  [gehenna,  place  of  con- 
demnation]. 

*  1  John  3,  15.    Whosoever  hateth  his  brother  is  a  murderer. 

*  Eph.  4,  31.  Let  all  bitterness,  and  wrath,  and  anger,  and 
clamor,  and  evil  speaking,  be  put  away  from  you,  with  all 
malice. 

Rom.  12,  19.  Avenge  not  yourselves,  but  rather  give  place 
unto  wrath  [to  the  wi'ath  of  God] :  for  it  is  written.  Vengeance 
is  mine;  I  will  repay,  saith  the  Lord  (Deut.  32,  35). 

Prov.  16,  32.  He  that  is  slow  to  anger  is  better  than  the 
mighty;  and  he  that  ruleth  his  spirit,  than  he  that  taketh  a 
city. 

James  1,  19;  1  Pet.  2,  1;  Rom.  1,  29;  Col.  3,  8;  Gal.  5,  19- 
21;  1  Cor.  3,3;  Prov.  15,  1. 

9.  What  duties  are  required  in  tlie  sixth  command- 
ment f 


THE    SIXTH   COMMANDMENT.  153 

That  we  should  have  a  sacred  regard  for 
the  life  of  our  neighbor  and  for  our  own, 
cheerfully  assist  him  in  all  distress,  and  return 
good  for  evil  even  to  our  enemj. 

"••■  1  Cor.  3,  16.  Know  ye  not  that  ye  are  the  temple  of  God, 
and  that  the  Spirit  of  God  dwelleth  in  you  ? 

1  Cor.  6,  20.  Glorify  God  in  your  body,  and  in  your  spirit, 
which  are  God's. 

Rom.  12,  10.  Be  kindly  afiFectioned  one  to  another  in 
brotherly  love,  in  honor  preferring  one  another. 

■■;•-  Rom.  12,  20.  21.  If  thine  enemy  hunger,  feed  him :  if  he 
thirst,  give  him  drink  :  for  in  so  doing  thou  shalt  heap  coals 
of  fire  on  his  head.  Be  not  overcome  of  evil,  but  overcome 
evil  with  good. 

Col.  3,  12.  13.  Put  on  .  .  .  bowels  of  mercies,  kindness, 
humbleness  of  mind,  meekness,  long-suflfering ;  forbearing 
one  another,  and  forgiving  one  another,  if  any  man  have  a 
quarrel  against  any :  even  as  Christ  forgave  you,  so  also  do 
ye. 

Ps.  133,  1.  Behold,  how  good  and  how  pleasant  it  is  for 
brethren  to  dwell  together  in  unity. 

1  John  3,  17.  18;  James  2,  15.  16;  Heb.  13,  1-3;  Acts  20, 
35  ;  Matt.  5,  44. 

Notes  axd  Hixis. 

Q.  1.  Love  to  God  .and  love  to  man  are  as  inseparable  as  cause  and 
effect:  hence  the  Lord  joins  tliem  together,  Matt.  22,  39.  The  first 
table  contains  our  religious  duties,  the^secontl  our  moral  duties.  Reli- 
gion is  the  source  of  morality.  We  must  first  stand  in  the  right  rela- 
tion to  God,  before  we  can  properly  act  our  part  to  our  fellow-creatures. 
Love  and  obedience  to  God  is  the  parent  and  guardian  of  all  social  and 
private  virtties. 

The  first  table  proceeds  from  the  heart  (first  and  second  commaud- 
ments),  to  words  (third),  and  deeds  (fourth  and  fifth  commandments)- 
the  second  table  follows  the  reverse  order,  from  deeds  (sixth,  seventh 
and  eighth),  and  words  (ninth),  to  the  /(ear?;  (tenth).  The  tenth  and  thJ 
first  commandments  meet  in  the  heart,  as  the  secret  source  of  all  dis- 
obedience and  obedience  to  the  will  of  God,  as  it  is  filled  either  with 
selfishness,  in  its  corrupt  natural  state,  or  with  love  to  God  and  man 
m  its  regenerate  state.  ' 

Q.  2.  Neighbor  (from  nigh,  near),  in  the  strict  sense,  means  one  who 
IS  united  to  us  by  the  ties  of  kindred  (Lev.  25,  25),  or  friendship  (Job 
ly,  14;  Ps.  38,  12),  or  nation  and  country.  But  even  in  the  Old  Testa- 
ment the  Egyptian  is  called  the  neighbor  of  the  Hebrew  (Ex.  11  2) 
and  in  the  New  Testament  the  term  is  extended  to  every  fellow-man 
who  needs  our  help,  or  to  whom  we  have  an  opportunity  of  doing  good, 
though  he  be  of  a  different  race  and  a  different  religion.  See  the  para- 
ble of  the  good  Samaritan,  Luke  10,  29-37.  There  is,  however,  a  differ- 
ence between  love  to  man  in  general,  including  even  an  enemy  (Matt 


154  THE    SEVENTH    COMMANDMENT. 

5,  44;  Rom.  12,  20.  21),  and  love  to  the  brethren  of  the  same  faith,  Gal.  6, 
10 ;  2  Pet.  1,  7.  While  we  should  do  good  to  all  men,  whenever  God 
gives  ns  an  oi)portunity,  we  should  nevertheless  avoid  intercourse  and 
familiarity  with  the  enemies  of  religion  and  good  morals,  2  Cor.  6,  14- 
17 ;  2  John  10. 

Q.  5.  Wanton  exposure  to  danger  is  a  sin,  Matt.  4,  6.  7 :  Deut.  6,  6 
(Ye  shall  not  tempt  the  Lord  your  God) ;  but  cheerful  readiness  to  die 
for  Christ  and  for  truth,  is  a  duty  ,and  virtue,  and  martyrdom,  the 
greatest  honor,  John  15, 12. 13 ;  1  John  3,  16  (We  ought  to  lay  down  our 
lives  for  the  brethren). 

There  is  also  a  gradual  suicide,  by  intemperance  in  meat  and  drink 
and  other  vices  wliich  undermine  health.  Against  the  vice  of  intempe- 
rance, see  Lulve  21,  34.  Take  heed  to  yourselves,  lest  at  any  time  your 
hearts  be  overcharged  with  surfeiting,  and  drunkenness,  and  cares  of 
this  life.  Rom.  13,  13.  Let  us  walk  honestly,  as  in  the  day;  not  in  riot- 
ing and  drunkenness.  Eph.  5,  18.  Be  not  drunk  with  wine,  whei'ein  is 
excess;  but  be  filled  with  the  Spirit.    1  Pet.  4,  3;  Prov.  23,  31-33. 

Q.  6.  The  responsibility  of  killing  enemies  in  legitimate  war  rests 
likewise  with  the  magistrate  or  government  which  carries  on  the  war. 
Killing  a  man  in  necessary  self-defence,  or  preventing  the  mui'der  of 
an  innocent  by  the  murder  of  the  guilty,  is  justifiable  by  the  law  of 
nature  and  of  nations  (comp.  also  Ex.  22,  23 ;  Numb.  35,  27) ;  yet  the 
Christian,  before  resorting  to  such  extreme  remedy,  should  carefully 
weigh  the  words  of  Christ,  Matt.  5,  38-45,  and  the  example  of  his  inno- 
cent suffering. 

Q.  8.  Hati-ed  is  secret  murder  of  the  heart,  and  the  mother  of  the 
deed,  1  John  3,  15.  So  there  is  also  an  adultery  of  the  heart,  which  is 
alreiidy  a  sin  before  God,  Matt.  5,  28. 


XLVIIL  The  Seventh  Oommandment. 

1.  What  is  tlie  seventh  commandment? 

Cf)ou  sljalt  not  commit  atiulter|). 

Exod.  20,  14.— Deut.  b,  18 ;  Matt.  5,  27. 

2.  What  does  God  forbid  in  this  commandment? 
All  unchastity  in  thought,  gesture,  word,  or 

deed,  whether  in  or  out  of  married  life. 

(1.)  Unclean  desires  and  looks  (secret  adultery  of  the  heart) : 
Matt.  5,  28.  Whosoever  looketh  on  a  woman  to  lust  after  her, 
hath  committed  adultery  with  her  already  in  his  heart. — 
Comp.  Matt.  15,  19  (out  of  the  heart  proceed  .  .  .  adulteries, 
fornications). 

(2.)  Unclean  words  and  gestures:  Eph.  4,  29.  Let  no  cor- 
rupt communication  proceed  out  of  your  mouth. — Comp.  5,  3. 
4;  Col.  .3,  8  (filthy  communication  out  of  your  mouth). 

(3.)  Unclean  acfjoHs ;  1  Cor.  6, 18.    Flee  fornication.    Every 


THE    SEVENTH   COMMANDMENT.  155 

sin  that  a  man  doeth  is  without  the  body ;  but  he  that  com- 
mitteth  fornication  sinneth  against  his  own  body.  Gal.  5,  19. 
The  worlis  of  the  flesh  are  manifest,  which  are  these :  Adul- 
tery, fornication,  uncleanness,  lasciviousness,  etc. — Col.  3,  5  ; 
Eph.  5,  5  (no  whoremonger,  nor  unclean  person,  .  .  .  hath  any 
inheritance  in  the  kingdom  of  Christ);  1  Thess.  4,  3.  4;  Heb. 
13,  4;  Rev.  21,  8. 

3.  What  else  is  here  forbidden  ? 

Bad  company,  intemperance  in  meat  and 
drink,  luxury  and  idleness,  filthy  conversation, 
obscene  books,  songs,  and  pictures,  and  what- 
soever stimulates  unchaste  desires. 

*"  1  Cor.  15,  33.    Evil  communications  corrupt  good  manners. 

*  2  Tim.  2,  22.     Flee  youthful  lusts. 

Rom.  13,  12-14.  Let  us  cast  off  the  works  of  darkness, 
and  let  us  put  on  the  armor  of  light.  Let  us  walk  honestly, 
as  in  the  day  ,•  not  in  rioting  and  drunkenness,  not  in  chamber- 
ing and  wantonness,  not  in  strife  and  envying.  But  put  ye 
on  the  Lord  Jesus  Christ,  and  make  not  provision  for  the  flesh, 
to  fulfil  the  lusts  thereof. 

Eph.  5,  3.  4.  But  fornication,  and  all  uncleanness,  or 
covetousness,  let  it  not  be  once  named  among  you,  as  becometh 
saints  ;  neither  filthiness,  nor  foolish  talking,  nor  jesting,  which 
are  not  convenient  [becoming]. 

4.  Why  is  unchastity  such  a  heinous  sin  ? 
Because    by   unchastity   we    dishonor   and 

corrupt  our  body  and  soul,  which  are  the 
temple  of  God  and  of  the  Holy  Ghost. 

*  1  Cor.  3,  16.  17.  Know  ye  not  that  ye  are  the  temple  of 
God,  and  that  the  Spirit  of  God  dwelleth  in  you?  If  any 
man  defile  the  temple  of  God,  him  shall  God  destroy ;  for  the 
temple  of  God  is  holy,  which  temple  ye  are. 

1  Cor.  6,  18-20;  Eph.  5,  5;  Rev.  22,  15;  Lev.  20,  10. 

5.  What  does  God  require  in  this  commandment? 
To  be  chaste  and  temperate,  whether  in  the 

married  or  the  single  state,  and  to  keep  our 
body  pure,  as  a  temple  of  the  Holy  Ghost. 

1  Cor.  3,  16.  17 ;  6,  18-20 ;  Matt.  5,  8. 


156  THE    SEVENTH    COMMANDMENT. 

6.  What  does  God  especially  enjoin  upon  married 
persotis  ? 

Mutual  esteem,  love,  and  fidelity  unto  death. 

Eph.  5,  22-31;  Col.  3,  18.  19;  1  Pet.  3,  1-6. 

7.  What  is  marriage? 

An  inseparable  union  of  life  in  love  between 
one  man  and  one  woman,  instituted  by  God  in 
paradise,  and  reflecting  the  mystical  union 
between  Christ  and  his  Church. 

Gen.  1,  27;  2,  18;  Matt.  19,  5.  6;  Eph.  5,  31.  32. 
Duties  of  husbands  and  wives  to  each  other  :  Eph.  b,  22-29  ; 
Col.  3,  18.  19 ;  1  Pet.  3,  1-7. 

8.  For  -what  purpose  has  God  instituted  marriage  ? 

For  the  mutual  aid  and  happiness  of  mar- 
ried persons,  for  the  propagation  of  the  race, 
and  for  the  building  up  of  the  kingdom  of 
God  through  Christian  nurture. 

Gen.  1,  28;  1,  18;  Eph.  6,  4;  Heb.  13,  4;  1  Tim.  4,  1-3. 

Notes  and  Hints. 

Q.  7.  Polygamy,  which  is  allowed  among  heathens,  Mohammedans, 
and  Mormons,  was  never  sanctioned  in  the  Old  Testament,  but  simply 
tolerated  on  account  of  haixlness  of  heart,  until  the  advent  of  Christ. 
It  is  in  direct  contradiction  to  the  institution  of  marriage  as  re- 
corded in  Genesis,  and  destroys  the  dignity  of  woman  by  degrading 
her  to  a  mere  slave.  Christianity  restored  monogamy  as  the  only 
normal  form  of  marriage,  elevated  woman  to  her  pi-esent  noble  posi- 
tion in  society,  and  laid  her  under  especial  obligations  of  gratitude. 
This  elevation  of  woman  to  moral  and  religious  equality  with  man, 
and  to  joint-heirship  of  heaven,  lies  at  the  foundation  of  true  family 
happiness,  and  the  Christian  training  of  children. 

Q.  7  and  8  may  be  omitted  by  the  teacher.  The  whole  subject  of  the 
seventh  commandment  should  be  handled  with  ■wise  caution,  yet  with 
great  earnestness. 


THE    EIGHTH   COMMANDMENT.  157 

XLIX.  The  Eighth  Commandment. 

1.  What  is  the  eighth  commandment? 

Cf)ou  sjalt  not  isteaL 

Exod.  12,  15.— Deut.  5,  19 ;  Matt.  19,  18. 

2.  What  does  God  forbid  in  this  commandment? 

Robbery,  theft,  fraud,  and  all  injury  to  the 
property  of  our  neighbor. 

Lev.  19,  11.     Ye  shall  not  steal,  neither  deal  falsely. 

Eph.  4,  28.     Let  him  that  stole,  steal  no  more. 

1  Thess.  4,  6.  That  no  man  go  beyond  and  defraud  his 
brother  in  any  matter;  because  that  the  Lord  is  the  avenger 
of  all  such. 

1  Pet.  4,  15.  Let  none  of  you  suffer  as  a  murderer,  or  as  a 
thief,  or  as  an  evildoer,  or  as  a  busybody  in  other  men's 
matters. 

Ps.  37,  21.  The  wicked  borroweth,  and  payeth  not  again  : 
but  the  righteous  showeth  mercy  and  giveth. 

Lev.  19,  1.3.  35.  36 ;  Jer.  22,  13 ;  Hab.  2,  6.  9 ;  James  5,  4 ; 
1  Cor.  6,  10. 

3.  What  other  sins  are  here  prohibited  ? 
Covetousness,    wastefulness,    idleness,    and 

whatever  may  lead  to  theft  and  fraud. 

(1.)  Against  covetousness  and  avarice,  or  undue  love  of 
money :  •■•'  Matt.  6,  24.  Ye  cannot  serve  God  and  mammon. 
*  1  Tim.  6,  10.  The  love  of  money  is  the  root  [literally,  a 
root]  of  all  evil.— Comp.  Matt.  6,  31.  32;  Luke  12,  15;  Eph. 
5,  5;  Col.  3,  5;  Heb.  13,  5;  1  Tim.  6,  7-10;  1  John  2,  15.  16; 
Ps.  62, 11  (If  riches  increase,  set  not  your  heart  upon  them). — 
Example :  Judas,  who  from  covetousness  became  a  thief  and 
a  traitor. 

(2.)  Against  wastefulness  and  extravagance,  or  wanton  dis- 
regard of  earthly  goods :  Prov.  21,  17.  He  that  loveth  plea- 
sure shall  be  a  poor  man ;  he  that  loveth  wine  and  oil  shall 
not  be  rich.  Prov.  12,  27;  23,  20.  21;  28,  19.— Example : 
The  prodigal  son  in  the  parable,  who  wasted  his  substance 
with  riotous  living,  Luke  15,  13.  14. 

The  proper  medium  between  the  two  opposite  vices  of 
covetousness  and  prodigality  is  the  virtue  of  economy  for  our 
14-^-- 


158  THE   EIGHTH    COMMANDMENT. 

own  support  and  the  benefit  of  our  neighbor.  Prov.  13,  22. 
A  good  man  leaveth  an  inheritance  to  his  children's  children. 
1  Tim.  5,  8.  If  any  provide  not  for  his  OAvn,  and  specially 
for  those  of  his  own  house,  he  hath  denied  the  faith,  and  is 
worse  than  an  infidel.  John  6,  12.  Gather  up  the  fragments 
that  remain,  that  nothing  be  lost. — (John  Wesley's  maxim  : 
"  Make  all  you  can,  save  all  you  can,  give  all  j'ou  can.") 

(3.)  Against  idleness  ("the  devil's  workshop"):  2  Thess.  .3, 
10.  If  any  would  not  work,  neither  should  he  eat. — 1  Thess. 
4,  11;  Eph.  4,  28  j  Gen.  3,  19. 

4.  What  are  the  duties  enjoined  in  the  eighth  com- 
mandment ? 

Labor  and  industry,  honesty  and  fidelity  in 
our  dealings,  contentment  Avith  our  lot,  kind- 
ness and  liberality  to  our  neighbor. 

(1.)  Labor  and  industry:  *  Eph.  A,  28.  Let  him  labor, 
working  with  his  hand  the  thing  which  is  good,  that  he  may 
have  to  give  to  him  that  needeth.  Prov.  13,  11.  Wealth 
gotten  by  vanity  shall  be  diminished :  but  he  that  gathered 
by  labor  shall  increase.— Gen.  3,  19;  1  Thess.  4,  11;  2  Thess. 
3,  10-12  ;  Acts  20,  34. 

(2.)  Honesty  axvd  faithfulness :  Luke  16,  10.  He  that  is 
faithful  in  that  which  is  least  is  faithful  also  in  much :  and  he 
that  is  unjust  in  the  least  is  unjust  also  in  much.  *'  Matt.  25, 
21.  Well  done,  thou  good  and  faithful  servant :  thou  hast 
been  faithful  over  a  few  things,  I  will  make  thee  ruler  over 
many  things  :  enter  thou  into  the  joy  of  thy  lord.  1  Cor.  10, 
24.  Let  no  man  seek  his  own,  but  every  man  another's 
wealth.  Phil.  2,  4.  Look  not  every  man  on  -his  own  things, 
but  every  man  also  on  the  things  of  others. — Deut.  22,  1-3. — 
Example :  Zaccheus,  who  gave  the  half  of  his  goods  to  the 
poor,  and  restored  unjust  gains  fourfold,  Luke  19,  8. 

(3.)  Contentment:  *  1  Tim.  6,  6.  8.  Godliness  with  con- 
tentment is  great  gain. .  .  .  Having  food  and  raiment,  let  us  be 
therewith  content.  Heb.  13,  5.  Be  content  with  such  things 
as  ye  have :  for  he  hath  said,  I  will  never  leave  thee  nor  for- 
sake thee.     (Gen.  28,  15;  Deut.  31,  6;  Ps.  37,  25.) 

(4.)  Benevolence  and  liberality:  Matt.  5,42.  Give  to  him 
that  asketh  thee,  and  from  him  that  would  borrow  of  thee 
turn  not  thou  away.  *  Acts  20,  35.  It  is  more  blessed  to  give 
than  to  receive.  Gal.  5,  13.  By  love  serve  one  another. 
"■••  Heb.  13,  16.  To  do  good  and  to  communicate  forget  not; 
for  with  such  sacrifices  God  is  well  pleased. — Comp.  Matt.  25, 
35.  36 ;  Rom.  12,  13.  20 ;  2  Cor.  9,  7 ;  Heb.  13,  1-3. 


THE    NINTH    COMMANDMENT.  159 

Note. 
Q.  2.  The  eighth  commandment  forbids  all  sins  against  the  property 
of  our  neighbor,  not  only  by  violent  robbery  or  secret  theft,  but  also 
by  any  kind  of  direct  or  indirect  fraud,  such  as  false  coins,  weights,  and 
measures  (Lev.  19,  35.  36;  Deut.  15,  13;  Prov.  11,  1;  22,  10);  usury,  or 
unlawful  interest  (Exod.  22,  25;  Ps.  15,  .5);  extortion  (Ezek.  22,  12; 
Matt.  23,  25;  1  Cor.  6,  10);  oppression  (Lev.  25,  17:  Luke  3,  14):  re- 
moving landmarks  (Deut.  19,  14);  concealment  of  stolen  goods,  or  con- 
nivance at  thefD  (Prov.  29, 24);  unfaithfulness  in  contracts,  or  in  matters 
of  trust  (Amos  8,  5;  Luke  16,  11);  bribery  (Job  15,  34;  Isa.  33,  15); 
withholding  or  curtailing  of  wages  (Lev.  19,"^  13;  Deut.  24, 14. 15;  James 
5,4);  fondnessforlitigation(Prov.  3,  30;  ICor.  6, 7);  wanton  borrowing 
(Ps.  37,  21);  withholding  tribute  from  government  (Matt.  22,  21:  Rom. 
13,  7);  unnecessary  delay  in  paying  just  debts  (as  the  minister's 
salary);  smuggling,  lazy  begging,  prodigality,  gambling,  jugglery,  and 
all  kinds  of  dishonest  or  doubtful  dealings,  wicked  tricks  and  devices, 
whereby  we  design  to  enrich  ourselves  at  the  expense  and  to  the  injiuy 
of  our  neighbor. 


L.  The  Ninth  Commandment. 

1.  What  is  the  ninth  commandment  ^ 

iirfjou  gfjalt  not  tear  false  b3itnes!5  against 
tijj)  ncigpoc. 

Exod.  20,  16.— Deut.  5,  20. 

2.  What  does  God  forbid  in  this  commandment  ? 
Not    only  false  witness    before  a  court   of 

justice,  but  also  lying,  slander,  uncharitable 
judgment,  and  whatever  tends  to  injure  the 
c^ood  name  of  our  neifrhbor. 

(1.)  Against /r<^.ve  witness  before  the  magistrate:  Prov.  21, 
28.  A  false  witness  shall  perish.  Excel.  2;i,  1;  Deut.  19,  16- 
19;  Prov.  19,  5.  9.28. 

(2.)  Against /((/seAornZ  and  sYrofrfer  generally:  Lev.  19,  11. 
Ye  shall  not  ...  lie  one  to  another.  *  Eph.  4,  25.  Putting 
away  lying,  speak  every  man  truth  with  his  neighbor.  1  Pet. 
3,  10.  He  that  will  love  life,  and  see  good  days,  let  him  re- 
frain his  tongue  from  evil,  and  his  lips  that  they  speak  no 
guile.— Ps.  5,>>;  Matt.  15,  19;  Col.  3,  9;  1  Pet.  2,  1 ;  1  Cor.  6, 
10;  Rev.  21,  8:  22.  15. 

{'•^.)  Against  rash  and  nnchnritahJe  judgment :  Matt.  7,  1,  2. 
Judge  not,  that  ye  be  not  judged.  For  with  what  judgment 
ye  judge,  ye  shall   be  judged:    and  with  what   measure  ye 


160  THE    NINTH    COMMANDMENT. 

mete,  it  shall  be  measured  to  you  again.  *  Luke  6,  .37.  Judge 
not,  and  ye  shall  not  be  judged :  condemn  not,  and  ye  shall 
not  be  condemned  :  forgive,  and  ye  shall  be  forgiven. — Rom. 
2,  1 ;  14,  3.  4.  10.  13 ;  1  Cor.  4,  5 ;  James  4,  11.  12. 

3.    Wliy  is  lying  such  a  great  sin? 
Because  God  is  truth,  and  the  devil  is  the 
father  of  lies. 

John  8,  44.  When  he  [the  devil]  speaketh  a  lie,  he  speaketh 
of  his  own  :  for  he  is  a  liar,  and  the  father  of  it. 

Ps.  31,  5.  (Lord  God  of  truth) ;  Deut.  32,  4  (A  God  of  truth 
and  without  iniquity,  just  and  right  is  he) ;  Jer.  10,  10  (Heb.). 


4.  What  are  the  duties  required  in  this  command- 
ment ? 

Truthfulness,  honesty,  and  good  faith  to  our 
neighbor,  and  a  sacred  regard  for  his  charac- 
ter and  good  name. 

•-:•  Zech.  8,  16.  17.  Speak  ye  every  man  the  truth  to  his 
neighbor,  .  .  .  and  let  none  of  you  imagine  evil  in  your  hearts 
against  his  neighbor. 

1  Pet.  4,  8.  Above  all  things,  have  fervent  charity  among 
yourselves :  for  charity  shall  cover  the  [lit.,  a]  multitude  of  sins. 

Eph.  4,  15.     Speaking  the  truth  in  love. 

Ps.  15, 1-3 ;  Prov.  12, 19  ;  Eph.  4,  25  ;  1  Cor.  13,  6 ;  1  Pet.  4,  8. 

5.  Is  it  ever  lawful  to  speak  an  untnith? 

No :  all  that  we  say  must  be  true ;  but  we 
may  sometimes  withhold  the  truth  for  the  good 
of  our  neighbor. 

John  16,  12.  I  have  yet  many  things  to  say  unto  you,  but 
ye  cannot  bear  them  now. 

*•  Prov.  29,  n.  A  fool  uttereth  all  his  mind :  but  a  wise 
man  keepeth  it  in  till  afterwards. 

G.    What  is  your  duty  concerning  your  own  name? 
We  should  keep  our  name  pure  and  blame- 
less, and  avoid  even  the  appearance  of  evil. 

*  Prov.  22,  1.  A  good  name  is  rather  to  be  chosen  than 
great  riches,  and  loving  favor  rather  than  silver  and  gold. 


THE    NINTH    COMMANDMENT.  161 

Eccles.  7,  1.  A  good  name  is  better  than  precious  oint- 
ment. 

1  Cor.  9,  15.  It  were  better  for  me  to  die,  than  that  any 
man  should  make  my  glorying  void.  [Comp.  however,  1  Cor. 
15,  9.  10.  By  the  grace  of  God  I  am  what  I  am  j  and  Gal.  6, 
14.  God  forbid  that  I  should  glory,  save  in  the  cross  of  our 
Lord  Jesus  Christ.] 

*  1  Thess.  5,  22.     Abstain  from  all  appearance  of  evil. 
Phil.  4,  8.     Whatsoever  things  are  true,  whatsoever  things 

are  honest  [literally,  venerable,  honorable],  whatsoever  things 
are  just,  whatsoever  things  are  pure,  whatsoever  things  are 
lovely,  whatsoever  things  are  of  good  report ;  if  there  be  any 
virtue,  and  if  there  be  any  praise,  think  on  these  things. 

7.  Is  it  lawful  to  indulge  in  pride  and  vanitij? 

No :  pride  is  a  sin,  vanity  a  weakness,  and 
self-praise  folly;  but  humility  which  gives  all 
glory  to  God,  is  a  cardinal  Christian  virtue. 

*  Rom.  12,  16.     Be  not  wise  in  your  own  conceits. 

Phil.  2,  .3.  In  lowliness  of  mind  let  each  esteem  other 
better  than  themselves. 

Prov.  27,  2.  Let  another  man  praise  thee,  and  not  thine 
own  mouth ;  a  stranger,  and  not  thine  own  lips. 

*  1  Pet.  5,  5.  Be  clothed  with  humility' ;  for  God  resisteth 
the  proud,  and  giveth  grace  to  the  humble. 

1  Cor.  15,  9.  10.  I  am  the  least  of  the  apostles,  that  am  not 
meet  to  be  called  an  apostle,  because  I  persecuted  the  church 
of  God.  But  by  the  grace  of  God  I  am  what  I  am :  and  his 
grace  which  was  bestowed  upon  me,  was  not  in  vain ;  but  I 
labored  more  abundantly  than  they  all:  yet  not  I,  but  the 
grace  of  God  which  was  with  me. 

Rom.  12,  .3  (not  to  think  of  himself  more  highly  than  he 
ought  to  think ;  but  to  think  soberly) ;  v.  10  (in  honor  pre- 
ferring one  another) ;  James  4,  6. 

Notes  axd  Hixts. 

Q.  1.  The  sixth  commandment  forbids  all  sins  against  the  life,  the 
seventh,  against  the  body,  the  eighth,  against  the  property,  tlie  uintli, 
against  the  good  name  or  honor,  of  our  neighbor.  Tlie  third  and  nintli 
commandments  are  directed  against  the  sins  of  the  tongue, — the  one 
prohiltiting  the  abuse  of  the  name  of  God,  the  other  the  abuse  of  the 
name  of  our  neighbor. 

Q.  5.  All  tliat  we  say  must  be  true:  but  we  need  not,  and  should 
Tiot.  t^ay  all  tliat  is  true.  In  silence  tiiere  is  often  more  wisdom  and 
charity  than  in  speech.  The  power  of  silence  is  an  important  element 
in  true  self-government. 


162  THE    TENTH    COMMANDMENT. 


LI.  The  Tenth  Oommandment. 

1.  What  is  the  tenth  cojnmandment  ? 

Cfjou  sijalt  not  cobet  tf)j)  ncigpor's  Jouse, 
tijou  sjalt  not  cobet  ti)|)  neigpor's  toife,  nor 
tjis  man-serbant,  nor  i)is  maitj-serbant,  nor 
Jis  ox,  nor  Jisi  ass,  nor  ang  tijing  tJjat  is  ti)g 
neigpor's. 

Ex.  20,  17.— Deut.  5,  21. 

2.  ^o?t'  does  this  commandment  differ  from  the  'pre- 
ceding commandments  of  the  second  table  .^ 

By  tracing  sin  to  its  root,  the  evil  desires 
and  passions  of  the  heart,  from  Avhich  all  evil 
words  and  deeds  proceed. 

-X-  Prov.  4,  23.  Keep  thy  heart  with  all  diligence ;  for  out 
of  it  are  the  issues  of  life. 

James  1,  14.  15.  Every  man  is  tempted,  when  he  is  drawn 
away  of  his  own  lust,  and  enticed.  Then  when  lust  hath  con- 
ceived, it  bringeth  forth  sin :  and  sin,  when  it  is  finished, 
bringeth  forth  death. 

Matt.  15,  19.  20.  Out  of  the  heart  proceed  evil  thoughts 
[tenth  commandment],  murders  [sixth  commandment],  adul- 
teries, fornications  [seventh  commandment],  thefts  [eighth 
commandment],  false  witness,  blasphemies  [ninth  command- 
ment] :  these  are  the  things  which  defile  a  man. 

3.  What  does  God  forbid  in  this  commandment  ? 
All  envy  and  selfish  desire  after  any  thing 

that  is  our  neighbor's. 

*  Gral.  5,  24.  They  that  are  Christ's  have  crucified  the  flesh 
with  the  affections  [passions]  and  lusts. 

Col.  3,  5.  Mortify  . . .  inordinate  affection,  evil  concupiscence, 
and  covetousncss,  Avhich  is  idolatry. 

Matt.  5,  28;  Rom.  7,  1 ;  1.3,  14;^  1  Pet.  2,  11. 


THE    TENTH    COMMANDMENT.  163 

4.  What  is  required  in  this  commandment  ? 

That  we  should  love  our  neighbor  from  the 
heart,  wish  him  every  blessing,  and  promote 
his  temporal  and  eternal  welfare. 

*  Rom.  15,  2.  Let  every  one  of  us  please  his  neighbor  for 
his  good  to  edification. 

1  Cor.  13,  5.  Charity  seeketh  not  her  own,  is  not  easily 
provoked,  thinketh  no  evil. 

1  Cor.  10,  24.  Let  no  man  seek  his  own,  but  every  man 
another's  wealth  [good]. 

Phil.  2,  4.  Look  not  every  man  on  his  own  things,  but 
every  man  also  on  the  things  of  others. 

Comp.  1  Cor.  9,  19  (I  made  myself  servant  unto  all,  that  I 
might  gain  the  more) ;  10,  33  (not  seeking  mine  own  profit, 
but  the  profit  of  many  [literally,  the  many,  i.e.  all],  that  they 
may  be  saved). 

5.  Repeat  once  more  the  sum  of  all  commandments. 
To  love  God  above  all  things,  and  our  neigh- 
bor as  ourselves. 

6.  Are  ijou  able  of  yourself  to  keep  these  command- 
ments ? 

No ;  but  only  by  the  grace  of  God,  and  the 
power  of  the  Holy  Spirit,  who  makes  us  per- 
fect in  every  good  work. 

*  1  Cor.  15,  10.     By  the  grace  of  God  I  am  what  I  am. 

2  Cor.  3,  5.  Not  that  we  are  sufficient  of  ourselves:  .  .  .  but 
our  sufficiency  is  of  God. 

Phil.  2,  13.  It  is  God  which  worketh  in  you  both  to  will 
and  to  do  of  his  good  pleasure. 

Rom.  8,  3.  4.  What  the  law  could  not  do,  in  that  it  was 
weak  through  the  flesh,  God  sending  his  own  Son  in  the  like- 
ness of  sinful  flesh,  and  for  sin,  condemned  sin  in  the  flesh  : 
that  the  righteousness  of  the  law  might  be  fulfilled  in  us,  who 
walk  not  after  the  flesh,  but  after  the  Spirit. 

2  Cor.  5.  17.    if  any  man  be  in  Christ,  he  is  a  new  creature. 

*  Heb.  13,  20.  21.  The  God  of  peace  .  .  .  make  you  perfect 
in  every  good  work  to  do  his  will,  working  in  you  that  which 
is  well  pleasing  in  his  sight,  through  Jesus  Chri: 


164  THE    TENTH    COMMANDMENT. 

1  John  5,  3.  This  is  the  love  of  God,  that  we  keep  his 
commandments:  and  his  commandments  are  not  grievous 
[heavy,  burdensome;  i.e.  they  are  made  easy  and  delightful 
to  the  believer  by  the  grace  of  God  enabling  him  to  keep 
them]. 

Matt.  11,  30.     My  yoke  is  easy,  and  my  burden  is  light. 

7.  Is  fidl  perfection  attainable  in  this  life  9 

No ;  but  we  should  constantly  strive  after 
it,  and  press  onward  toward  the  mark,  for  the 
prize  of  the  high  calling  of  God  in  Christ 
Jesus. 

*  1  John  1,  8.  If  we  say  we  have  no  sin,  we  deceive  our- 
selves, and  the  truth  is  not  in  us. 

James  3,  2.     In  many  things  we  offend  all. 

Ps.  19,  12.  Who  can  understand  his  errors  ?  Cleanse  thou 
me  from  secret  faults. 

Phil.  3,  12-14.  Not  as  though  I  had  already  attained 
[won,  viz.  the  prize,  v.  14],  either  were  already  perfect :  but  I 
follow  after  [press  onward],  if  that  I  may  apprehend  that  for 
which  also  I  am  apprehended  of  Christ  Jesus.  Brethren,  I 
count  not  myself  to  have  apprehended :  but  this  one  thing  I 
do,  forgetting  those  things  which  are  behind,  and  reaching 
forth  unto  those  things  that  are  before,  I  press  toward  the 
mark  for  the  prize  of  the  high  [heavenly]  calling  of  God  in 
Christ  Jesus.     [The  image  of  a  runner  in  a  foot-race.] 

1  Cor.  9,  24.     So  run  that  ye  may  obtain  [the  prize]. 

*  Heb.  6,  1.     Let  us  go  on  unto  perfection. 

8.  To  whom  should  you  look  as  the  great  model  of 
perfection  ^ 

We  should  always  look  unto  Jesus,  the 
author  and  finisher  of  our  faith,  and  follow 
his  example. 

^■^  Heb.  12,  1.  2.  Let  us  run  with  patience  the  race  that  is 
set  before  us;  looking  unto  Jesus,  the  author  and  finisher  of 
our  faith. 

1  Pet.  2,  21.  Christ  suffered  for  us,  leaving  us  an  example, 
that  ye  should  follow  his  steps. 

Comp.  John  12,  26  (let  him  follow  me);  13,  15  (I  have 
given  y.ou  an  example) ;  Matt.  11,  29  (learn  of  me);  1  John 
2,  6  (to  walk,  even  as  Christ  walked) ;  Phil.  2,  5. 


THE   TENTH    COMMANDMENT.  165 

Notes  axd  Hints. 

Q.  1.  Tlie  Roman  Church  (followed  by  the  Lutheran  in  this  point), 
in  order  to  restore  tlie  number  ten.  divides  the  tenth  commandment, 
malving  the  words:  -'Thou  bh:dt  not  ci>vit  tliy  iicighi»or's  house,"  the 
ninth,  and  the  remaining  words :  '•  Thou  ■■halt  not  covet  thy  neighbor's 
■wife,"  etc.,  the  tenth  conunandment.  This  division  is  poorly  supported 
by  the  repetition  of  the  words:  "Thou  shalt  not  covet,"  and  is 
occasioned  by  the  unwarranted  omission  of  the  second  commandment. 
But  one  error  falls  with  the  other.  Besides  the  intrinsic  evidence  which 
shows  the  ten  commandments  to  be  an  indivisible  unit,  a  comparison  of 
E.Kod.  20,  17  with  Dent.  5,  21  settles  the  dispute  in  favor  of  the  view 
of  the  Reformed  Churches,  which  is  also  admitted  to  be  the  correct  one 
by  many  of  the  best  modern  Lutheran  divines  and  commentators.  For 
ill  Deut.  5,  21  (as  also  Exod.  20,  17  in  the  Greek  translation  of  the 
Seventy)  the  order  is  transposed,  and  the  neighbor's  wife  put  before 
the  neighbor's  house.  This  would  make  what  is  the  ninth  command- 
ment in  Exodus  to  be  the  tenth  commandment  in  Deuteronomy,  if  the 
Roman  view  were  correct.  St.  Paul,  moreover,  in  enumerating  the 
commandments  of  the  second  table,  Rom.  13,  9  (comp.  also  7,  7), 
alludes  to  the  tenth  with  the  words:  "Thou  shalt  not  covet,"  without 
intimating  any  such  division.  The  Roman  Catechism  indirectly  re- 
futes its  own  division  by  treating  the  ninth  and  tenth  commandments 
under  one  head  (while  all  others  are  treated  sepai'ately),  and  by  ex- 
pressly admitting :  "  We  have  united  these  two  commandments,  because 
their  object  is  the  same,  and  the  manner  of  treating  them  should  be 
the  same."  Most  of  the  modern  commentators  of  Luther's  Catechism 
(Stier,  who  adopts  the  Reformed  division  in  full,  the  "Wiirtemberg 
Catechism,  Brieger,  Caspari,  Mann,  Schmucker)  likewise  combine  the 
two  in  the  explanation.  Why  not,  then,  give  up  this  false  division  alto- 
gether, and  restore  the  second  commandment  to  its  proper  position? 

Q.  2.  Selfishness  is  the  root  of  all  sin,  and  the  very  opposite  of  love. 
As  love  is  the  fulfilment  of  all  commandments,  so  selfishness  is  the 
violation  of  all  commandments.  Tlio  tenth  and  last  commandment 
goes  beyond  the  outward  transgression  by  word  and  deed,  to  the  secret 
springs  of  sin,  and  condemns  it  in  its  incipient  steps.  It  teaches 
that  all  outward  observance  and  obedience  to  the  letter  of  the  law  is 
not  sufficient  in  itself,  but  must  proceed  from  a  pure  heart  converted  to 
God.  It  shuts  up  the  source  of  all  transgression,  as  the  first  conunand- 
ment opens  the  source  of  all  obedience  and  holiness,  namely,  love  to 
the  only  true  and  living  God.  Thus  the  law  returns  to  the  beginning, 
the  last  commandment  points  to  the  first,  and  the  first  to  the  last; 
both  point  to  the  heart  as  the  source  of  all  obedience  and  disobedience. 
Tliis  shows  the  deep  spiritual  character  of  the  law  (comp.  Rom.  7,  14), 
as  more  fully  brought  out  by  the  Saviour  in  the  Sermon  on  the  Mount. 
The  conclusion  of  the  decalogue  points  beyond  the  Old  Testament  to 
the  New  Covenant  of  the  gospel,  where  God  would  write  the  law  on  the 
tables  of  the  new,  regenerate  heart:  comp.  Jer.  31,  31  ff;  Ezek.  11,  19. 
20 ;  .36,  26.  27. 

Q.  3.  House  is  to  be  taken  in  a  general  sense  for  all  that  is  connected 
with,  or  belongs  to,  our  neighbor;  wife,  vian-servant,  maid-servant,  ox, 
ass,  are  the  specifications.  But  in  Deut.  b,  21.  as  also  in  the  Greek 
veisi(m  of  Exod.  20,  17,  the  wife  precedes  the  house. 

Q.  4.  In  looking  back  to  the  second  table  as  a  whole,  we  see  that  it 
prohibits,  in  beautiful  gradation,  all  injury  to  our  neighbor:  (1)  in 
deed,  and  that  (a)  in  regard  to  his  person  (sixth  commandment),  {h)  to 
his  wife  (seventh  commandment),  (c)  to  his  property  (eighth  command- 
ment); (2)  in  ivord,  by  injuring  his  good  name  (ninth  commandment); 
15 


166  CONCLUDING   QUESTIONS. 

(3)  in  thougltt  and  desire  (tenth  commandment).  Bj'  prohibiting  these 
sins,  the  law  enjoins  at  the  same  time  the  opposite  virtues,  or  love  to  our 
neighbor  in  deed,  word,  and  thought.  The  negative  or  prohibitory  form 
of  the  commandments  of  the  second  table  points  to  the  depravity  of 
the  human  heart,  which  is  ever  ready  and  inclined  to  do  wliat  the  law 
forbids ;  and  thus  the  law,  with  its  repeated  prohibition,  "  Thou  shalt 
not  do  this  or  that,'"  awakens  and  keeps  alive  the  knowledge  of  sin,  and 
leads  to  Christ,  the  Lamb  of  God,  which  taketh  away  the  siu  of  the 
world. 


LIL  Concluding  Questions. 

1.  What  have  you  now  been  taught? 

I  have  been  taught  how  to  pray,  what  to 
believe,  and  how  to  live. 

2.  How  should  you  pray  ? 

I  should  pray  without  ceasing  to  our  hea- 
venly Father,  in  the  name  of  Jesus  Christ  our 
Saviour. 

3.  What  is  the  sum  of  the  Cliristian  faith? 

The  revelation  of  the  infinite  power,  wisdom, 
and  love  of  God  in  the  creation,  redemption, 
and  sanctification  of  the  world. 

4.  What  is  the  sum  of  the  Christian  life? 

To  love  God  above  all  things,  and  our 
neighbor  as  ourselves. 

5.  What  is  your  unerring  guide  in  faith  and  lyrac- 
tice? 

No  human  wisdom,  which  passeth  away,  but 
the  word  of  God,  which  abideth  forever. 

6.  What  is  your  highest  aim  ? 

The  holy  and  blessed  communion  with  God 
the  Father,  the  Son,  and  the  Holy  Ghost,  one 
God,  blessed  forever. 


CONCLUDING   QUESTIONS.  167 

7.    WJiaf  is  f/our  greatest  comfort  ? 

That  Christ  is  mine,  and  I  am  his,  in  body 
and  in  soul,  in  life  and  in  death,  now  and  for- 
ever.    Amen. 


My  blessed  Saviour,  Lord  Divine, 
I  am  Thine  own,  and  Thou  art  ui'ine, 
I  ana  Thine  own  :  for  Thou  didst  give 
Thy  precious  life,  that  I  might  live. 
And  Thou  art  mine  :  with  all  my  heart 
I  cleave  to  thee,  my  chosen  part. 
How  dearly  didst  Thou  purchase  me  ! 
Oh,  let  me  never  part  from  Thee  ! 


The  Apostolic  Benediction, 
The   grace  of  the   Lord  Jesus  Christ, 

AXD    THE   LOVE  OF    GOD,  AND    THE    COMMUNION 

OF  THE  Holy  Ghost,  be  with  us  all.  Amen. 


THE  END. 


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REV.  E.  V.  GERHART,  D.D. 

Eauch's  Inner  Life  of  the  Christian.  Edited  by  Rev.  E.  Y.  Gerhart, 
D.D.,  President  of  Franklin  and  Marshall  College.  1  vol.  12mo. 
Price,  $1  00. 

Gelbart's  Elements  of  Philosophy  and  Logic.    Half  roan.    Price, 

$100. 


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